A26844	----	Mr. Baxter baptiz'd in bloud, or, A sad history of the unparallel'd cruelty of the Anabaptists in New-England faithfully relating the cruel, barbarous and bloudy murther of Mr. Baxter, an Orthodox minister, who was kill'd by the Anabaptists, and his skin most cruelly flead from his body : with an exact account of all the circumstances and particularities of this barbarous murther / published by his mournfull brother Benjamin Baxter. Baxter, Benjamin. 1673 Approx. 16 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A26844 Wing B1170 ESTC R92 12304556 ocm 12304556 59208 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26844) Transcribed from: (Early English Books Online ; image set 59208) Images scanned from microfilm: (Early English books, 1641-1700 ; 200:4) Mr. Baxter baptiz'd in bloud, or, A sad history of the unparallel'd cruelty of the Anabaptists in New-England faithfully relating the cruel, barbarous and bloudy murther of Mr. Baxter, an Orthodox minister, who was kill'd by the Anabaptists, and his skin most cruelly flead from his body : with an exact account of all the circumstances and particularities of this barbarous murther / published by his mournfull brother Benjamin Baxter. Baxter, Benjamin. Parker, Samuel, 1640-1688. Savill, Laurance. [2], 6 p. [s.n.], London : 1673. "This fictitious narrative of cruelty in New England, designed to do harm to the Baptist cause, had its origin in England. Its authorship at the time was attributed to Laurance Savill who admitted the publishing of it"--JCB Lib. cat. pre-1675. Attributed to Samuel Parker. Cf. Halkett & Laing (2nd ed.). Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Anabaptists -- New England -- Controversial literature. 2004-02 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-06 Elspeth Healey Sampled and proofread 2006-06 Elspeth Healey Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Mr. BAXTER Baptiz'd in Bloud , OR , A SAD HISTORY OF THE UNPARALLEL'D CRUELTY OF THE ANABAPTISTS In NEW-ENGLAND . Faithfully Relating the Cruel , Barbarous , and Bloudy Murther of Mr. Baxter an Orthodox Minister , who was kill'd by the Anabaptists , and his Skin most cruelly flead off from his Body . WITH An Exact Account of all the Circumstances and Particularities of this barbarous Murther . Published by his mournfull Brother Benjamin Baxter Living in Fen-Church-Street , London . With Allowance . LONDON , Printed in the Year , 1673. A Sad History of M. Baxters Bloudy and Cruel Death by the Anabaptists . COuld any man believe that Phanatick Fury had such power to impell and force any that pretend to that Sacred Name of Christians , to perpetrate such villanies which the Myrmidons and Scythians in the midst of Barbarism it self never heard of ? But it s a Maxim in Philosophy , Corruptio optimi est pessima , The best things corrupted are the worst ; So as the profession of Christianity is a most sacred thing , the doctrine of the Gospel a most holy Rule , the Authour of our Religion an exemplar and pattern of meekness ; so when Christians renounce this sacred profession , lay aside this Holy Gospel , and abrenuntiate Christ the pattern of meekness , they soon become the most desperate villains in the world ; as may be instanc'd in Julian the Apostate , and Sergius the Associate of Mahomet , and compiler of the Alcoran . And we daily see that among the Turks none are such implacable persecutors of Captive-Christians as Renegade-Protestants . When I seriously consider these things , I forbear to wonder at the great and desperate Villanies perpetrated by the Anabaptists those Renegade-Christians , who deny Baptism that initiating Ordinance and first Sacrament of Christianity . Dares any man affirm the Anabaptists to be Christians ? For how can they be Christians who deny Christning , deride Christs Institution of Baptism , and scoffingly call it Baby-sprinkling , and in place thereof substitute their prophane Booby-dipping ? But what need words be multiplyed when deeds cry out so loud ? And are not such unparallel'd Villanies enough to un-Christian the stoutest Professors in the world ? Mr. Josiah Baxter in the year 1661. was sollicited with much importunity by some Virginia Merchants to leave England , and imbarque for Virginia ; He condescended to their requests , not upon the account of any earthly concern , but because he thought in those New Plantations they might not be so well provided of Labourers in the Lord's Vineyard , and in this Nation ( God be thanked ) there was good store both of able and painful Ministers : He also propos'd to himself the effecting some good upon the Indians , as he often intimated to me before his departure . He lived many years in Virginia , and did much good among those people ; But seeing that his health was much impaired by his Studies and Labours , and that the Ayr of that Countrey did not at all agree with his body , he began to think of removing , and especially seeing he had such a fair opportunity as the most courteous and loving Invitation of M. T. M. G. and M. O. very considerable Merchants in New-England , and his ancient and intimate Friends and Acquaintance ; He therefore in the year 1672. with his Wife and Family left Virginia and setled himself in a solitary house about a mile and half distant from Boston : The Merchants and good people of Boston and the circum-jacent Countrey receiv'd him with all the kindness and tenderness imaginable . He had not been long in these parts but all good Christians had him in great veneration , for his great learning , his diligent preaching , and for his great zeal ; He had not been many Moneths in New-England but he understood there was a notorious Sectarian by name Richard Batt ( who formerly had been a Taylor in Coventry , but some two years after the happy Restauration of his Majesty , under pretence of a tender Conscience he left Coventry , and came to New-England . ) This Batt was a fellow of a prodigious confidence , a good wit , a voluble tongue , and an insinuating carriage and comportment : M. Baxter therefore quickly found out this Fox , and was very apprehensive of his designs against Christian Religion for the advancement of his unchristian Sect , and was also inform'd that he had already seduc'd many well-meaning people ; He thought it was now high time to oppose this Son of Belial , to discover from Gods Word the falsity of his Tenets , the wickedness of his principles , and the danger of his practises , and also to confirm good Christians in the Truth : He therefore omitted no pains , but constantly in all his Sermons evidently declared and prov'd from God's Word the Divine Institution of Baptism : he answered all Objections , and most solidly proved , that the Anabaptists were most sacrilegious persons , who endeavoured to rob Christ's Church of that Holy Sacrament which Christ her Spouse had left her ; and that the very denying of Infant-Baptism was a denying and renouncing of Christianity it self , because Christ had instituted Baptism to be an initiating Sacrament whereby such as embrace Christian Religion were to be admitted within the Communion of his Church , ; but these wicked Sectarians deny this Sacrament , and compel their adherents to renounce their Baptism , and to be dipt again in their prophane waters : He told them also , that the waters wherein Batt dipt his followers , were not ( as he falsly told them ) the pure waters of Jordan wherein the holy sons and daughters of Sion were baptiz'd , but the stinking and prophane waters of Egypt wherein none but Babylons children were dip't and prophan'd : He also charg'd and conjur'd all good Christians if they had any care or regard for their souls , not to associate with those prophane and Sacrilegious persons the Anabaptists , but to consider their personal vices , their scandalous lives , and their bloudy and dangerous practices in forreign Countreys , but especially in Germany , Holland , Poland and Switzerland ; and he would often instance many of their high misdemeanours in several places in England , and pressingly urge his hearers not to have any commerce or society with men of such bad principles and detestable lives . Thus did this zealous Minister of the Gospel like a good Shepherd diligently watch over the Flock which Christ had committed to his charge . Good men were much edified by his zeal , and the weaker and wavering Christians were most solidly confirm'd in the Truth : But this good man thought it was not enough to edifie the orthodox , and confirm the doubtful , but he did most earnestly thirst after the conversion of misbelievers ; he was resolved to try all means for the conviction and conversion of the Anabaptists themselves ; He did endeavour to bring M. Batt to a personal conference ; He openly challenged him in the Church , and openly protested that if he would come to a publike dispute and conference , all things should be manag'd with Christian lenity and brotherly love ; but in case he should refuse such Christian-like Proposals of a publike conference and dispute , the whole world would conclude he was conscious to himself both of the badness of his Cause , and also of his own disabilities to manage and maintain it , especially seeing he was so openly , so often , and so pressingly mov'd to it by his Antagonist : Batt and his Partizans us'd all the Artifices imaginable to avoid the conference ; and when M. Baxter's friends urg'd him to it , he would reply , that Disputes and Debates were altogether unprofitable ; that he could finde no Warrant or Example in Scripture of any publike Dispute between parties ; that Disputes in Religion did but incense Christians one against the other , and heighten animosities ; that they did no ways conduce to the conviction of Dissenters ; and that tender Consciences who had left their Native Countrey for Religion , should endeavour for peace and mutual love , and not by disputes to divide themselves in parties , but every man sit quietly under his own Vine , and enjoy the Liberty of his Conscience . These were the specious pretences that M. Batt used to avoid the dispute ; But M. Baxter was not at all satisfied with these excuses , but himself in publick , and his friends in private continually press'd them to admit a conference , where both parties might make out their Tenets to prevent all miss-understandings , and that the truth might be confirm'd by the Word of God. When the Anabaptists saw they could shift off the business no longer , and that their own party were unsatisfied with this constant declining of the dispute , they began now to see the necessity of admitting a conference , and resolved upon the time and place . The day appointed for this solemn dispute , was Jan. 10. the place was M. Smith's House , the two Disputants were M. Baxter and M. Batt : When the Company were met , M. Baxter desired they would all make their humble Addresses to Heaven , that God would grant a happy success to the whole business : When prayer was ended , they began the Dispute . But not to trouble you with a tedious rehearsal of circumstances , Mr. Baxter managed the dispute with so much Prudence , Learning , and Zeal , that Batt and his Partizans were most learnedly confuted , and by unanswerable Arguments deduced from Holy Scripture fully convicted , and Infant-Baptism confirm'd : M. Batt did desire that the further prosecution of the whole matter might be left for another day , for now his spirits were spent , night was drawing on , and many of the company had a great way home . Hereupon the company concluded the Anabaptists were worsted , and signified as much by a general out-cry , that M. Batt was confuted . When the Dispute was ended , every man went to his own home . In this Conference the Anabaptists receiv'd such a deadly blow , that many of their followers began to open their eyes , and upon the next Lord's Day brought their Children to be baptized , which was a very pleasing sight to all good men , but a heart-breaking business to these Sons of Belial . M. Baxter was extremely glad of this happy success , and was resolv'd to prosecute the business to the utmost , hoping now that a full conversion of that wicked Party might easily be obtained . He omitted therefore no pains , but ever after made it his whole business to preach against that ungodly Sect , to lay open their dangerous Tenets , and also to perswade his Auditors to detest that party as being men of wicked principles and worser lives . The Anabaptists could by no means digest this disgrace , they now therefore consult the Prince of darkness , and are resolved to , put in execution the hellish counsels that he suggests to their malicious and wicked hearts . On Feb. the 4th about 11. of the clock in the fore-noon there came four Ruffians to Mr. Baxters house ( the solitariness of the house gave too much opportunity to these hellish Designs ; ) They had vizors upon their faces ; as soon as they were entred , they severely charg'd them under pain of death not to cry out , or cause any disturbance : hereupon they bound Mrs. Baxter and her three daughters ( for this was all Mr. Baxters family . ) When they had done this , they went to Mr. Baxter , and rudely tore the cloths from his back , when he was stript they most cruelly whipt him . Then they told him he must die . He desired some time for prayer , and also that he might be permitted the liberty to speak to his wife and children before he died . All which they deny'd , and told him that 't was in vain for him to pray , or think on heaven , for that was a place appointed for the Elect , but he was a vile Reprobate , and from eternity destin'd to damnation . You are , said they , a most wicked villain and have done much hurt in these parts , your sins cry to heaven for vengeance , & God has sent us to punish you ; you have been an Incendiary , you have endeavour'd to persecute good men with fire and saggot ; you have been a most bitter persecuter of Gods servants , who have left their native Country for their Conscience , these poor souls you have persecuted to death , you must therefore for these ungodly practices submit your self to Justice . When they had said these words , like so many Hell-hounds , they most barbarously fell upon this innocent Lamb , and with knives cut open his belly , and violently tore off his skin from his body . And when this holy Martyr by reason of his torments cryed out in a most dreadful manner , they said , 't was excellent Musick . One of them said , now the Rascal is urging the point against the baptists . When they had perpetrated this most execrable villany they fled . Oh! what a sad house is here ? The Good man is flead alive , bleeding and crying out in the midst of his anguish and pain , the house swimming in bloud , the wife and children bound , and roaring out to see this poor Martyr wallowing in his bloud , and they not able to afford him any assistance . Things continued in this doleful posture until three of the clock in in the evening : and then by a signal providence one Thomas Smith of Boston came to the house , he unbound Mrs. Baxter and her three daughters . The youngest of the three was so consternated with horrour , that she fell into Convulsion-fits , and dyed the next day , About six of the clock at night this holy Martyr dyed , and was carried to Abrahams bosome . And this is a full sad Account of this mans sufferings and martyrdom for his Zeal for the true Religion . The Murtherers are not yet found , but we hope that heaven will not let such horrid villanies goe unpunish'd long . The Anabaptists were examin'd , but did deny the Fact , and have since publisht a Writing , endeavouring thereby to perswade the world of their Innocence , and that this Fact was done by the Indians . But 't is utterly improbable , that these Assassines were Indians , for had they been strangers , what needed any disguise ? And 't is more then probable , that they were some of M. Batts party by their reproachful words to M. Baxter : And this is the general opinion of New-England . The Widdow and her daughters were forthwith removed , and kindly entertain'd at the Ministers house , until further care is taken of them . I have penn'd and publisht this Narrative in perpetuam rei memoriam , that the world may see the Spirit and temper of these men , and that it may stand as an Eternal Memorial of their cruelty and hatred to all Orthodox Ministers . FINIS . 
A30553	----	To you that are called Anabaptists in the nation of Ireland teachers and people, who profess your selves to be the Church of Christ; this is the word of the Lord God unto you. Burrough, Edward, 1634-1662. This text is an enriched version of the TCP digital transcription A30553 of text R214915 in the English Short Title Catalog (Wing B6042). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 14 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30553 Wing B6042 ESTC R214915 99826961 99826961 31373 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30553) Transcribed from: (Early English Books Online ; image set 31373) Images scanned from microfilm: (Early English books, 1641-1700 ; 1882:9) To you that are called Anabaptists in the nation of Ireland teachers and people, who profess your selves to be the Church of Christ; this is the word of the Lord God unto you. Burrough, Edward, 1634-1662. 7, [1] p. s.n., [London : 1657] Caption title. Signed at end: E. Burrough. Imprint from Wing. Reproduction of the original in the Friends House Library, London. eng Anabaptists -- Ireland -- Early works to 1800. Anabaptists -- Controversial literature -- Early works to 1800. A30553 R214915 (Wing B6042). civilwar no To you that are called Anabaptists in the nation of Ireland teachers and people, who profess your selves to be the Church of Christ; this is Burrough, Edward 1657 2836 4 0 0 0 0 0 14 C The rate of 14 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-01 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion TO YOU THAT ARE CALLED ANABAPTISTS IN THE NATION OF IRELAND Teachers and People , who profess your selves to be the Church of Christ ; This is the word of the Lord God unto You. YOu are gathered and not in the Spirit of Jesus , nor in the Light of Christ , nor in the power of God ; you are separated but not in the truth , nor in the ground , for the defiled and uncircumcised nature of the world stands alive in you , & you are in the uncrucified estate , in the dominion of death , & under the power of sin : pride , covetousness , hypocrisie , vainglory , and the workes of the flesh abound among you ; to the Light in you which Christ hath lightned you with all , I doe speake , which shall beare witness for me herein ; and against you in the day of the Lord which suddenly comes upon you and all the world , who are not in the Light and power of God : you are bowing down to the Jmage in the fained hippocrisie , of what the Saints Injoyed and witnessed in the life & power of God : you never came truly through the ministration of Moses which reveales wrath upon the uncircumcised , nor you never came to the ministration of Iohn , who is a burning Light and brings down the mountaines , and prepares the way of the Lord before his face , but you are in your taken out observances from the Letter , as the Jews were , but gainsayes and opposes the life of God as they did , and in that nature you stand which put Christ to death , who doth not own the Light whereby he lighteth every man that comes into the world , though him & his words and Ordinances you profess , and performes your own Immitations , in your fleshly wills , and not the worship of God in the Spirit , and in the truth , for the truth you are strangers too : which the divell nor the wicked abides not in , and are alienated in your mindes from the way and councell of the living God , and hath but the name that you live ; and are dead in trespasses & in sins , and the Jmage of God doth not live in you , and you have but the forme of godliness in your sensuall understandings , in that wisdome which is divelish ; & your dead mindes are exercised in the forme without the power , in vaine shewes in set dayes and in set observances , glorying in the flesh , seeking and receiving praise of men , and is but as the Jew , outward whose house of worship and sacrifice is left desolate and you know not the pure moveings and leadings of the pure spirit of the Lord God to rule you , and to teach you in the way of peace , because you doe not beleeve in the Light which Christ Jesus hath lightned you and every man in the world withall , but doth gainsay it , and strive against it , in your high thoughts , and Imaginations to your own condemnation in the sight of God : who are wise in your own conceits , and Righteous in your own Eye , and measures your selves and not with the rule of Judgement . But this is the condemnation of you , & al the world that light is come & hath shined in your darke hearts , but darknes and the workes thereof is loved rather then the light , you say you are not of the world ; but what doe you differ from it , in Doctrine , or in Worship , or in Conversation : doth not pride and vanity , and selfe seeking , rule in many of you ? yea , to your shame might I mention the abominations which I have seen among you ; who often beheld your devotions , to the unknown God , and was an Eye witness of your Idolitries , and even while you profest to be gathered out of the world , you are wallowing in its filthiness , and drinking deeply of its polutions , in envie , in wrath , and in bitterness , and in all eivill , not like members of the body of Christ ; but may justly be Judged many of you to be the Sinagogues of Satan ; who say you are members of Christ and are not , for you are tried and are found wanting before the Lord , and your Pastors & Teachers , they goe before you and are examples in Iniquity , unto you , and are guilty of your transgression , and you of theirs , for you hold them up , and loves to have these things so ; and they through lies , and lightness causes you to erre . And so the blinde leads the blinde till you both fall into the ditch of perdition : and they may be ashamed , of you who are in ignorance , and blindness of heart , w●o have not learned the way of truth and righteousness , nor come to the knowledge of God ; nor denied your selves and sins , and you may be ashamed of them , who are as they that feed themselves with the fat , and not the flocke , & that through Covetousness by fained words , makes marchandise of Soules : and goes for gifts , and rewards , as Balaam , and while they Condemne others for hirelings , are manyfold guilty themselves therein , & to be Condemned & Judged , with the Light of Christ Jesus ; witness some of your chiefest Pastors and Teachers , at Dublin , at Limbricke , and at Corke , and at many places else where in Ireland ; some having a hundred pounds a yeare , & others more or less , to their shame let this be told , and to their Condemnation in the Light of God , & all that know him who are hippocritticall in crieing against others for that whereof themselves are guilty , and are an ill savor and a reproach to some of their own Brethren ; and a shame to Religion and to all that profess faith in the Gospell of Christ ; and are out of the example , of all the Appostles and Ministers of Christ : who freely recived and freely gave , and did not seeke and receive maintenance from the powers of the Earth , but Preached the Gospell , and lived of the Gospell , & eate of the fruit of the vinyard which they had planted . But your Pastors are in the example of the false Brethren , who taught for filthy Lucar and with faigned words beguiled the simple , and while you have been zealous to pull drown the Episcopall Priests ; you have exalted your selues in their Seates , some of you in the same Temples ; with Large aditions ( by oppressions ) to their maintenances , and hath the wages of unrighteousness as Balaam , and goes for gifts & rewards ; and is not this a shame to you to be laid to your charge , appearing more vile in deepe hippocrisie then your predecessors , in publique prophaness ; to the Light in your Consciences I speake , which shall witness this to be true in the presence of God , who Condemns al your workes and worships in that nature acted : who worships in your Carnall mindes , in the Idols temples , some of you as the Priests of the world doe , upholding the worship of the beast , under another name , & you are as bitter and envious , in blind zeale as the prophane world : against any that differs from you in Iudgement , or that comes among you to declare the word of the Lord ; witness at Dublin , Kilkenny , Corke , and else where , where the Servants of the Lord were halled out of your Assemblies and evill entreated , with mockings and cruell words , to your shame for ever may this be rehersed : who while you profess a separation from the world , are one with it in wickedness , as in lieing , slandering , false accusing , reproaching and promise breaking , witness at Waterford and else where ; whose lies and eivill speeches , might evidently be declared , to your shame , and of those with many other of your Abominations , which I have seen in you , I am a witness against , and your Iniquities are not found upon secret search only : but openly in all those things , & hereby in the presents of the liveing God I doe warne you , of the righteous Judgements of the Just God , who hath seen and taken notice of your hippocrisie & naughtyness , and desemulation with God and Men , and that uprightness which once was in you , have you betrayed for selfe ends and earthly intrests , & have set up your selves in places of honor , and are not in the light nor life of God , but enemies to the light of Iesus Christ ; where with he lighteth every man that comes into the world ; & you are out of Church order , in the confusion of your own hearts , in divers oppinions , and not of one heart and minde , but stumbles at the light ; and rejects the foundation , and hath hearts and cannot understand : your understandings being shut up from the knowledge of the truth , gainsaying the Councell of the Lord in your sensuall wisdome , and opposing the way of truth to your own confounding , witness at Waterford , Corke , and other places , where some of you were taken in your own craftiness , to your shame , when you set your selves against the Lord , and Ioyned your selves with the wicked , & be came one with the Priests , in opposing the life and power of truth , as Herod and Pilot , became friends in the persecuting of Jesus ; where you uttered forth much blindness , and parverted the Scriptures to your own Confoundings , as many can witness , now these things I write , not altogether to shame you , but rather to reprove them in you ; that you may reade and Consider , and repent and may turne from your dead Idoll worship , and hippocritticall Teachers and false wayes , to serve and worship the Living God in the newness of the spirit , and in the power of truth in it selfe , and noe more may seeke the Kingdome of God in observances , for it comes not with outward observances saith Christ : but the Kingdom of Heaven is within you , to be revealed in the light and truth in all that beleeve in the light of the world . Therefore be cause you are gathered to gether , and not by the spirit of the Lord , nor in the Light , you shall be broken and your Alters of Immittations , and vaine Traditions , shall be thrown downe and you into Confusion shall be turned , for you have the Saints words , and practises , but the life you are without ; and the spirit that gave forth the Scriptures you have not received , with which the Scripture is only understood : but you take on things in your own wills , and performes a sacrifice which is not regarded of the Lord . How proud are some of you , and how vaine glorious , and how covetous and selfe seeking , of the glory of this world , giving and seeking honor of men , not like members of Christs body , but of an harlot ; not like them that take up the dayly Cross of Christ , or that deny the world : but as them that seeke after it ; and layes up Treasure in it , who seekes the praises of men , as much as the praise of God ; And gives and receives honor one of another ; as the Gentiles , and seekes not the honor that comes from God only ; and so are out of the Covenant of Life , and out of the bond of Peace , in strife & contention , and false oppinions , and Judgements , and out of the power of God in the Forme and Likeness of things without Life , professing the Scriptures in the spirit of Error , and your Ministry be gets into the forme and not into the power of Righteousness , and differs not from the ministry of the world in the ground , but is death and reapes not the Life , to bring any unto God . Woe unto you hippocrits , the mighty day of the Lord , is coming upon you , and your desolation comes as an armed man , the witness of God in your Consciences is mine , and to it I speake , it beares my voyce and shall answer for me , and against you , in the day of recompence , therefore to the light of Christ Jesus , which he hath given you , turne in your mindes , your workes of darkness it will reprove and make manifest , and be not stout hearted neither count your selves unworthy of eternall life : come downe and sit in the dust , and cease from your Idols , and from your imitations , and lay down your Crownes at the feet of Jesus ; who is the Light of the world , and lighteth every man that comes into the World ; if you love it ▪ you will bring your deeds to it ; it will let you see your owne Conditions , into which you are fallen from the Life of God , through disobedience and are in the transgression and not reconciled to God ; for that enmity stands in you against him , above the seed of God , & the dayly Cross you doe despise , and are in your plasures and vanities , and knowes not the Covenant of peace and rest , where the Saints dwell ; wherefore bow down your uncircumsised eare , to the Light ▪ and let the Lord God search your hearts with his Light , and it will discover to you the way in which you ought to walke ; and that which you ought to denie : And this Light is your way to Christ and to the Baptisme of Christ , where the cleane water is received , which washeth a way Sin , and the bread of Life is received which nurisheth up unto God , and unto eternall Life ; & in the Light you will receive the true satisfaction to your Soules , and of the Lord you will receive teaching , in the spirit from him ; who is that Minister of the Covenant of Life , and here is your way out of the world ; and into the pure separation from its wayes , and workes , and nature , into the fellowship of Christ Jesus : and one with another which is in the Light , and in the truth , which noe uncleane thing hath any part in ; But the Liars , and the Proude , and the Covetous , and the vaine glorious , shall have their portion in the Lake , that burnes in the Indignation of God ▪ Wherefore , awake awake , ye that sleep in the darke night of Ignorance ; Heare ye deafe , and Looke ye blinde , the day of the Lord cometh upon you , and the Pretious from the Vile will he separate ; by his everlasting word of Judgement , and in Love to all your Soules ; This is a warning from the Lord and is the word of the Lord God unto you , whether you will heare or forebeare , and with the Light in all your Consciences , this shall be witnessed when your Judgement is read , and remember you are warned in your life time . By a friend and Lover of all your Soules , but a witness against all your deceits . E : BVRROVGH . 
A30915	----	To the right honorable, the high court of Parliament, sitting at Westminister the illegal and immodest petition of Praise-God Barbone, Anabaptist and leather-seller of London. Barbon, Praisegod, 1596?-1679. This text is an enriched version of the TCP digital transcription A30915 of text R211623 in the English Short Title Catalog (Wing B756). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30915 Wing B756 ESTC R211623 17758496 ocm 17758496 106587 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30915) Transcribed from: (Early English Books Online ; image set 106587) Images scanned from microfilm: (Early English books, 1641-1700 ; 1626:51) To the right honorable, the high court of Parliament, sitting at Westminister the illegal and immodest petition of Praise-God Barbone, Anabaptist and leather-seller of London. Barbon, Praisegod, 1596?-1679. 1 broadside. Printed by Hen. Mason ..., London : 1660. Reproduction of original in the Harvard University Library. eng Anabaptists -- England. Great Britain -- Politics and government -- 1649-1660. Great Britain -- History -- Commonwealth and Protectorate, 1649-1660. A30915 R211623 (Wing B756). civilwar no To the right honorable, the high court of Parliament, sitting at Westminster: the illegal and immodest petition of Praise-God Barbone, anaba [no entry] 1660 1025 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2008-07 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-11 Mona Logarbo Sampled and proofread 2008-11 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion TO THE RIGHT HONORABLE , THE High Court of Parliament , SITTING AT WESTMINSTER : The Illegal and Immodest Petition of Praise-God Barbone , Anabaptist and Leather-seller of LONDON ; Most impudently sheweth , THat your Petitioner hath lived a great while , and indeed long enough to have had more wit , and more honesty ; That Satan finding his head empty of all goodness , did one day stuff it with Heretical Notions and Whimsies , even as full as men are wont to stuff Fillets of Veal with sweet Herbs , that the Protector called him to be a Parliament man , which so fatten'd his meagre Ambition , that he hath had ever since a very itching desire to be medling with State Affaires . That he findes as long as ENGLAND is governed by sober and good Magistrates , he is like to get nothing more then his Shop will afford him : That the two largest pooles of troubled waters for Self-seeking men to fish in , are Distraction in the State , and Unsettlement in the Church . That your Petitioner likes no Government of a single Person , unless it be that which was set up in Munster , and to such a one he prayeth a longer continuance . That Religion , Conscience , and Morality have bin now us'd long enough in the world , and that 't is fit there should be some new Innovation invented to succeed them . That it is time now , since he hath got nothing all this while , but onely an Order to be Comptroller of Haberdashers-Hall , to be stirring and looking out for Portions for his Children with hard Names . That as he is a Leather-seller , he ought to see all the Adversaries of his Lunatick devotion , flead and soak'd in the Tan-fat of Oppression , that he may have their skins to sell to all those Drummers that shall have occasion to march before the saints to the Valley of Jehosaphat . That if Truth and Righteousness do ever kiss each other in England , he hopes , and it is his earnest desire that it may onely be a parting kiss . Your Petitioner also further sheweth , That it is not , norever was the custom of the Anabaptist , to give an accompt of their Faith , or to know what they profess , And therfore he he further sheweth , That he holds that Feake is a very able Divine because he is mad , and hath a Demoniack faculty of alwayes raving against the Powers in being ; So that when you see him in the Church , you would think him to be the mad man among the tombes . Here is onely the difference between that man and your Petitioners Patriarch , that Christ dispossessed the former , but if he should offer the other such a courtesie , he would think himself wiser and more sanctified than his Savior , and scorn the motion . And from his Example your Petitioner further sheweth , That if there be a factious , unsanctified , illiterate Heretick in the world , he is one , and will so continue as long as he lives ; unless your Honors will give him a thousand pound a year to turn Christian . In Consideration of which Premises , your Petitioner humbly prays , That the Mystery of Jesuitism , and the Works of Ignatius Loyola may be read in Churches , in stead of what is now more commonly used , whereby the People may be instructed in all sorts of Knavery one towards another , and in all sorts of Rebellion and Disobedience to their Superiors . That the Commandments may be taken down from the end of the Chancel in every Church , and the Heads of the Cracovian Catechism placed in the room thereof , till the said Churches shall be pull'd down . That as soon as may be all Churches in England may be pull'd down , and the Materials thereof given to your Petitioner toward the Repair of his Windows , and setting up a New Sign ; And that your Petitioner may be forced to give no further Accompt of the Sums so gathered ; Neither can this destruction be unlawful for that St. Paul being a leading Apostle , and his Church being fallen , all other Churches ought to be made to follow the Example of his . That all Schools and Universities be demolished , and their Revenues given to buy us more Armes , in stead of those which were lately taken away , that we may be in a readiness when we shall be call'd forth to Butcher our Enemies . That all Divines and Learned men in England may be massacred , and thrown to the fowls of the Air , that we may be no more troubled with their Syllogisms , to the utter hinderance of all out important Designs ; And that all Books may be burnt , except Nailors , Feaks , and Rogers's Works , and Larner's Hymns , wherein the Unity of Christ and his Church is most sweetly chanted forth , to the Tune of Jookies-march . That there may be a Free Toleration of Bawdy-houses , because your Petitioners house looks now so like one , the Windows being all broken ; And that none but Anabaptists may go to them , for the Propogation of our weak Faction . That general Supplications may be made , for the Continuance of Satans Reign a thousand years longes then is set down in the Revelation . And lastly , That you would confer upon your Petitioner Six hundred pound per Annum , in stead of his Comptrollership which he hath now lost , to the great impoverishment of him and his family . And your Petitioner shall ever pray , &c. London , Printed by Hen , Mason , in the year of Restauration . 1660. 
A33892	----	A message from the spirit of the Lord to the people called Anabaptists and to the rest of the sects who are scattered up and down these nations and in the Army, that they may read and consider why the Lords controversie is against them, and that they may understand what the Lords purpose is concerning them. J. C. (John Collens), d. 1682. This text is an enriched version of the TCP digital transcription A33892 of text R26621 in the English Short Title Catalog (Wing C5233). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 19 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A33892 Wing C5233 ESTC R26621 09518973 ocm 09518973 43387 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33892) Transcribed from: (Early English Books Online ; image set 43387) Images scanned from microfilm: (Early English books, 1641-1700 ; 1328:5) A message from the spirit of the Lord to the people called Anabaptists and to the rest of the sects who are scattered up and down these nations and in the Army, that they may read and consider why the Lords controversie is against them, and that they may understand what the Lords purpose is concerning them. J. C. (John Collens), d. 1682. 8 p. Printed by M.I. for Robert Wilson, London : 1660. Caption title. Signed: John Collens. Reproduction of original in the Harvard University Library. eng Anabaptists -- Controversial literature. Dissenters, Religious -- Great Britain. A33892 R26621 (Wing C5233). civilwar no A message from the spirit of the Lord to the people called Anabaptists, and to the rest of the sects who are scattered up and down these nat J. C 1660 3624 3 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2006-07 TCP Assigned for keying and markup 2006-07 Aptara Keyed and coded from ProQuest page images 2006-08 Judith Siefring Sampled and proofread 2006-08 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A MESSAGE FROM THE Spirit of the Lord To the People called ANABAPTISTS , AND To the rest of the Sects who are scattered up and down these Nations , and in the ARMY ; that they may read and consider why the Lords Controversie is against them , and that they may understand what the Lords Purpose is concerning them . HOW is my bowels filled with grief , and my heart compassed about with sorrow ? Wo is me for you , I am even undone for your sakes who despise reproof , and reject the counsel of the Holy One ; Surely you are a rebellious house , and a gain-saying people , saith the Lord : All the day long have I stretched out my hands unto you , and visited you in loving kindness , and called upon you to return ; but you have stopped your ears , & hardened your hearts against me , saith the Lord ; You have despised my Messengers , and set at nought those who have been sent unto you , and have not regarded my Word : How many of my servants have been as a Sign , a by-word , and as a proverb and a reproach amongst you ? And you have not considered the evil day that is to come upon all the Inhabitants of the Earth : Why had you not seen ? Why had you not beheld my goings out in my Servants in this day , even amongst all the Sons of men ? How have I made them to bear the iniquities of this Nation , and have suffered the Rulers thereof to afflict them , even from day to day , and from time to time ? yet have they not ceased to warn this Nation in their Towns and Villages , in their Markets , and in their Streets ; in their Goals , and in their Assemblies : How many of my Servants have dyed in prison , and you have not visited them , even for the Word of God , and for the Testimony of Jesus , even the exercise of their pure consciences ? These things have not been done in a corner , but in the sight of the Sun , before your eyes , and you have not laid it to heart , but ready to add affliction to their Bonds , and to join your hands with their persecutors in your Bookes and Pamphlets , in your preachings and pretended prayers , and in your places of Justice ; and you have strengthened the hands of the Wicked , and persecuted , slandered & reproached my Servants . Wherefore thus saith the Lord , I am now arisen in jealousie even for the meek of the earth , & I will be avenged of my adversaries , and plead the cause of my despised remnant , even by sword and by fire wil I plead with my enemies ; I wil overturn their counsels , and wil blow upon their whole strength , and they shall not be : But as for your parts , you have had a day , and a price put into your hands , but had not hearts to use it , you forgot me saith the Lord , and did not remember the cause of the innocent , but every one sought his own honor and his own advantage , and forgot me and the cause of my people : Therefore did I cause your Sun to set at noon , even in the midst of your day , and did deliver you up into the hands of your enemies , even without a Sword or a Spear ; but by my own might and power , that you might know that I am God , and that I can do whatsoever I will in the Kingdoms of men . Look back now , & see if your Fathers could ever remember , or the generations that are past could ever declare , that the Lord did greater wonders , or that my Arm hath brought stranger things to pass then your eyes have seen , & your ears have heard . But will all this awake you ? Will all this make you to consider ? Why do you not break off your sins by repentance , and turn unto me ( saith the Lord ) that I may heal your backslidings , and wash away your sins ? What advantage is it unto you , that you set your selves against me , and devise mischief against my chosen ? What do you reap unto your selves to make peace with your enemies , to destroy my Heritage ? Surely this people have forgotten me , and they trust unto an arm of flesh , and a number of men , and their own fear overcomes them : Can you not look back , & call to your remembrance the former dayes , how I was with you in the day of distress , how I girded you with strength , and made you a terror to your enemies , even to them unto whom now you are become servants ? And why is all this come to pass ? Because you vowed a vow unto me in your distress , in that day when many enemies had compassed you about , from whom I delivered you ; but you forgot the vow & the promise that you had made , and thought not upon my Cause , and the Cause of my people , but rejoiced and sate down in the spoil of your enemies , and corrupted your selves with those things , until your hearts became fat , and you fill'd and corrupted with all the abominations of them which were cast out before you , so that no deliverance was wrought in the earth , but like treacherous dealers have dealt very treacherously ; and so your reward must be according to your works . And now what is man that you should trust in him , or the sons of men that you should regard them , and forget me , saith the Lord ? Yet once more return , return unto me , that I may once more build you up , and not pluck you down ; Humble your selves before me , and consider of your backslidings . Consider that ye have forgotten me , and trusted to lying vanities ; and slight not the day of your visitation , neither despise my Messengers , nor reproach my Servants ; for he that despiseth them , despiseth me ; for they are as deare unto me as the apple of mine eye ; & whosoever riseth up against them , shall be confounded ; but he that blesseth them , shall be blessed ; because they have chosen me to be their feare , and they have not sought themselves , nor defiled themselves with the World nor its vanities , nor its fading and perishing glory but have walked before me with an upright heart in the midst of a perverse generation , amongst whom they have been as sheep for the slaughter , and have been killed even all the day long ; & who have pleaded their cause , or who have stood up in their defence ? But even all people , all professors , and all powers have combined together to root out their Name , and to blot out their memorial from the earth , had not my power upheld them , and my own Arm made bare for their deliverance : How often had they been devoured by the teeth of their adversaries , and by the jaws of their cruel & oppressing enemies ? had not I arisen for them , and put my hook into the nose , and my br●dle into the teeth of their enemies , and turned them backwards , confounded their enterprises , overturned Rulers , and Powers , and Armies ; yea reproved Kings for their sakes : And this let it be known unto you , He that blesseth them , shall be blessed ; but he that curseth them , shall not prosper ; For , for their sakes is all this come to pass , because I will make them the oy of many nations ; and they shall tread upon the High Places of the earth . And although I may suffer them to be tryed even as Gold in the fire , that they may be purged and purified , that their beauty may shine out of obscurity , & their praise may return unto me ; yet will I never forsake them , my loving kindness will I never take from them , but will return unto them in tender mercy , and in the midst of the fire will I be with them , and my power and my presence shall accompany them , and I will plead with all their adversaries , & consume their enemies , and will crown them with dominion in the sight of them that rise up against them . Wherefore once more this is a call and a warning unto you to return unto me , and to seek me with your whole heart , that you may not for ever be a prey to your enemies , nor that the rod of the wicked should for ever remain upon the back of the righteous ; wherefore if you will return unto me , and consider of your backslidings an repent of the evil of your former doings , I will yet make use of you for my glory , and for my own Name sake , that this Aegyptian Power , even Pharoah & all his Host may be overwhelmed , that I may cause my righteou● Branch to prosper , and to spread , and to go over the earth , and to give unto my chosen the Land which I have promised unto them , even a Land that flows with Milk and Honey . Therefore now arise , and put on Courage and Boldness , and fear not the face of your enemies ; for though they be many in number , yet I am the Lord , and all power and might is in my hand : And every one of you make war in righteousness against the enemies of your own souls which are within you , ( to wit ) the lusts that warrs in your members , and take the sword of the Spirit , which is my Word in your hearts , which discerneth the lusts in your hearts , and every thought , and every intent in your hearts ; and by this sword shall you become more than conquerors ; this will cut down your lust , your pride , ambition , and self-seeking ; your covetousness , and your wantonness , and all such abomination , for which my hand is against you ; And this my Word is within you , and this must purge and purifie you , if ever you are purged ; even that within you , which lets you see your abominations , which have caused me to hide my face from you , and to visit you in judgment : and when you have repented of the evil of your waies , and are returned unto that which lets you see your self-seeking , proud , persecuting , covetous , worldly , treacherous , deceitful spirit ; that by the same which lets you see it , you may be humbled in my presence , and return unto your first love , that which first visited you for your sins , that by it you may be truly purged , and may truly deny yourselvs , and not seek the worlds glory , but my glory ; and not your own Interest , but the Good Old Cause , the Cause of my People : That truth and righteousness may flourish in these Nations , and that the Land may be swept of evil-doers , and that all superstition and Idolatry may be rooted out , and all oppression and tyranny amongst people may be clean done away . If you thus return unto me in the uprightness of your hearts , then will I return unto you , and my presence shall be with you , and your strength shall return as in the daies of your youth ; and I will yet prosper you , and you shall take root downward , and bear fruit upward , and your flesh shall be fresh as the flesh of a child , and you shall be the joy of many Nations ▪ But if you refuse to return unto me , and to seek me with your whole heart , and to be obedient unto my voice , and not take counsel at me , but follow the counsel of your own hearts , and offer unto me your wonted hypocritical praiers and fastings , and your hearts after your covetousness , envie , pride , self-seeking , and vain-glory ; though you may make many praiers , yet I will not hear , neither will I answer , but suffer a lying spirit to go forth amongst you , which shall deceive you , and speak peace when there is no peace , and you shall be lifted up to that end you may be destroied ; for I will give you into the hands of your enemies , and they shall do unto you according unto that which is in their hearts , and my loving kindness will I for ever take from you , and my habitation will I utterly remove from amongst you , and nothing but misery shall attend you , even one wo upon another , untill you are scattered and driven away , confounded and consumed from the face of the earth ; but my chosen will I deliver in that day , I will cover them , and I will hide them under the hollow of my hand , and my arm shall compass them about , because they have chosen me to be their fear , and have had regard unto my Word , and have walked in my Statutes , and observed my Ordinances , and have despised the glory , honor , riches and preferment of this world , even for me , and for my kingdoms sake , for whom I have ordained a kingdom everlasting and eternal , where all the power of darkness shall not touch them Therefore take heed unto the Word which I have spoken , and no longer be of a proud and perverse spirit , nor of an uncircumcised heart ; but let your ears be open unto reproof , that you may learn righteousness , that in truth you may be established , that my power and my presence may be with you , that you may arise as a Lion out of his thicket , or as a Giant refreshed with wine ; That you may plead my cause with the men of the earth , that the Whore which hath made all Nations drunk with the cup of her fornications , and hath drunk the blood of the Saints and Martyrs , that you may give unto her double , even blood to drink ; and that her children may be dasht against the stones : for the hour of her judgment is come , and great Babylon is now come in remembrance before the Lord , and the cup of his fury and indignation is in his hand , which shall be powred out without mixture , and the dregs there of shall she drink : for now is the Angel gone forth with the everlasting Gospel to preach , saying , Fear GOD , and give Glory to Him ; wherefore blessed and happy shall he be that receives the everlasting Gospel of GOD , who are brought into his fear that keeps clean their hearts ; who gives the glory unto God , who do not seek glory unto themselves , nor seek honor unto themselves ; for the Lord God is arisen to stain the glory of all flesh , and the loftiness of man shall be abased , and the haughtiness of man shall be laid low , and the Lord alone shall be exalted : For he will overturn , overturn , overturn , until he comes whose right it is , and he will give it him ; for the Kingdom and the Government shall be his ; for the Lambsday is come , and his Kingdom and his Government shall be established : Though all the powers of darkness rise up against him , yet shall the Lamb and the Saints have the victory , though Gog and Magog join together in battel against him . Therefore be ye warned , and take heed of giving your power unto the Beast , and the false Prophet ; for the wrath and vengeance of the Lord is against him , and the day of Babylons destruction is near , in which all her Merchants that have traded with her shall weep and howl ; for none shall buy their wares any more , saying ; Alas , alas , for that great City is faln by which so many were made rich through her Merchandize ; for now is the Lord arisen to uncover her skirts , and to make her shame and her nakedness appear in the sight of all men . Therefore be not of a fearful heart , but be valiant for the Lord , for he will bring mighty things to pass , such as your eyes hath not seen , nor your ears heard , nor hath entered into your hearts to believe ; for he is working a Work and a Wonder ; the understanding of the Wise shall be confounded , and the Wisdom of the prudent shall be hid ; for the Lord hath purposed , and he will certainly bring it to pass ; for he hath seen , he hath seen the affliction of his people , and his eye hath beheld the cruelty of their enemies , & all their purposes are before him , and his soul hath pittyed his remnant , and his anger is kindled against his adversaries , and the day of their recompence is near , wherein he will reward them , even as they thought to do unto his chosen ; and their own mischief which they imagined in their own hearts , even with the same shall their ovvn bovvels be filled ; that as they have thirsted for , and greedily desired the blood of the innocent , even so shall it be done unto them . The Lord hath spoken , and it shall surely come to pass . And now take heed unto your selves , and let the fall of others be a warning unto you , and see you build upon a right foundation ; for there is nothing but truth and righteousness shall stand , all other buildings shall certainly be overthrown : Therefore in humility and meekness consider with your selves , that the Lord hath not left himself without a Witness in the hearts of every one of you , that the people who have been despised and hated , reproached and cruelly intreated , hath not been so dealt withall for any evil that they have done , but for bearing a true and faithfull testimony for the Lord , against all the pride , ambition and vain-glory of this wicked and untoward Generation , and against all the superstitious , Idolatrous and vain worships , and against all the hireling , greedy , devouring , Idol , dumb Shepherds ; and against all the vain heathenish customs , fashions and traditions that hath been set up by the will and pride of man , contrary to the Scriptures , and out of the fear of God ; and for keeping Christs Command . Hath not this been the cause why we have been hated , persecuted , imprisoned , slandered , murthered , and all manner of evil done unto us ; because we are not of this world , even as he is not of this world , but hath chosen us out of the world , to bear testimony against the deeds thereof that they are evil ? Therefore try now and throughly examine the ground and reason of all the hatred , evil-speaking and dealing that hath been against us ; And in moderation , and the fear of God , without prejudice , see wherein our practice is not agreeable with the Scriptures , and let not your minds be any longer blinded through an evil heart of unbelief ; but let the long-suffering of our God lead you to repentance ; And not by resisting his Spirit to hardness of heart , and his righteous judgments overtake you , and there be no remedy . The 22d . of the last Month , 1659 : JOHN COLLENS . LONDON , Printed by M. I. for Robert Wilson , at the sign of the black-spread-Eagle in Martins l'Grand , 1660. 
A44170	----	The muses holocaust: or, A new burnt-offering to the tvvo great idols of presbytery and anabaptism. By Samuel Holland Holland, Samuel, gent. 1662 Approx. 6 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A44170 Wing H2438A ESTC R218438 99830033 99830033 34480 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44170) Transcribed from: (Early English Books Online ; image set 34480) Images scanned from microfilm: (Early English books, 1641-1700 ; 2031:9) The muses holocaust: or, A new burnt-offering to the tvvo great idols of presbytery and anabaptism. By Samuel Holland Holland, Samuel, gent. [6] p. printed for the author, London : M DC LXII. [1662] Title page and text printed in red and black. In verse. The final leaf is blank. Copy has an "I" added in MS. to change the Roman numeral imprint date on the title page. Verses in MS. on recto of final leaf. Reproduction of the original in the Trinity College Library, Cambridge. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterians -- England -- Poetry -- Early works to 1800. Anabaptists -- England -- Poetry -- Early works to 1800. 2004-09 TCP Assigned for keying and markup 2004-09 Aptara Keyed and coded from ProQuest page images 2004-10 Jonathan Blaney Sampled and proofread 2004-10 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE MUSES Holocaust : OR , A NEW BURNT-OFFERING TO The tvvo great Idols OF PRESBYTERY AND ANABAPTISM . By SAMVEL HOLLAND . LONDON : Printed for the Author . MDCLXIII . The Muses Holocaust . BE the Tongue blister'd that shall dare prefer The Cause and Courage of John Presbyter ; And the Quill lighter then a feather thought , That such Phanatick madness shall be taught , As praise that Cap of Zeal , which lined comes , Without with Cruel , and within with Thrums . See where the Rabble , with their lugging ears , And arm'd with black Sedition , appears In Knots of wilde Rebellion , like a Bed Of hissing Serpents with Contagion fed : And that their Followers may the more adore them , Their godly Leaders walk in Cloaks before them . For since Sedition did this Age provoke , Jack Presbyter hath ever chose the Cloak ; And makes that Garment at all times to be A signal Cloak of his Hypocrisie . They have a Cloak for every thing they do ; A Cloak i' th' Street , a Cloak i' th' Pulpit too . A Cloak is all their Wear ; and if they can , They 'll have a Cloak to cozen God and Man. The Cloak doth act more mischief in the Town , Then all the long Addresses of the Gown . 'T was in his Cloak that JENKINS up did cry 'Gainst our late King another Crucifie : 'T was in his Cloak he seem'd Another man , And finely learnt to turn the Cat i' th' Pan : 'T was in his Cloak returning to his Fever , That now he seems as fiery hot as ever . 'T was in his Cloak that BAXTER loud did bawl , Beloved listen , and hear BAXTERS Call : The Bishops of their Mitres dispossest , Will breed the Saints an Everlasting Rest. 'T was in his Cloak that CALAMY did spit Against Saint Pauls his Excremental Wit ; And waspish WATSON did so loudly rore , And call'd his Mother , Englands Church , a Whore. 'T was in his Cloak that CARTER pray'd , to gain The sacred Scepter from his Soveraign ; And mov'd his Hearers all , like true Pres-byters , To fight against the Bishops and their Mitres . 'T was in his Cloak that NYE late down did crie The Cross , the Surpliss , and the Liturgie ; And hop'd ere long his Friends would have the Power To be again possessed of the Tower : That so the swarming Sectaries might rule From neerest Thames unto the farthest Thule . And if they cannot do it , may those Elves Help in New-England , and then hang themselves . This is the Sense of all , This is the Ayer Of every true-born Presbyterian Prayer . With these is high the Anabaptist flown , Who will have no Religion but his own : They will conspire with all the Pow'rs of Hell , To bid both ORDER , Truth and Peace farewel . From such and All as are so refractory , And care for none , but their own Directory , Good Lord protect us ! let Flames joyn with Flames , T' abate their Numbers , and devour their Names : Not their Church-buckets fill'd with Sisters tears , Nor dropping Clouds of Jealousies and Fears , ( Could it rain Water fast as Bloud before ) Shall longer save this Presbyterian Whore. Smectymnuus be henceforth the Hang-mans name , And from his last dissecting hand take Fame . May All together in one Fire be brent , With Buchanans and Knoxes Testament ; And all rot with them , that would tumble down The rising Mitre , and the stablish'd Crown . AMEN . FINIS . 
A44834	----	An answer to a declaration put forth by the general consent of the people called Anabaptists in and about the city of London which declaration doth rather seem a begging of pardon of the Caveliers then [sic] a vindication of that truth and cause once contended for : I seeing so much wickedness ... / from a true lover and owner of the people called Quakers ... Richard Hubberthorn. Hubberthorn, Richard, 1628-1662. This text is an enriched version of the TCP digital transcription A44834 of text R16813 in the English Short Title Catalog (Wing H3218). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 55 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A44834 Wing H3218 ESTC R16813 13623498 ocm 13623498 100861 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44834) Transcribed from: (Early English Books Online ; image set 100861) Images scanned from microfilm: (Early English books, 1641-1700 ; 791:20) An answer to a declaration put forth by the general consent of the people called Anabaptists in and about the city of London which declaration doth rather seem a begging of pardon of the Caveliers then [sic] a vindication of that truth and cause once contended for : I seeing so much wickedness ... / from a true lover and owner of the people called Quakers ... Richard Hubberthorn. Hubberthorn, Richard, 1628-1662. Burrough, Edward, 1634-1662. Answer to a declaration of the people called Anabaptists. 24 p. Printed for Thomas Simmons ..., London : 1659. "The Baptists in their Postscript for a confirmation of a seal to their confusion, they have subscribed these names following, viz. Henry Jessey ... [et al.]" "An answer to a declaration of the people called Anabaptists," by E. Burrough: p. 12-24. Reproduction of original in Huntington Library. eng Jessey, Henry, 1603-1663. Anabaptists -- England -- London -- Early works to 1800. Toleration -- Early works to 1800. Society of Friends -- England -- London. A44834 R16813 (Wing H3218). civilwar no An answer to a declaration put forth by the general consent of the people called Anabaptists, in and about the city of London. Which declara Hubberthorn, Richard 1659 10812 5 5 0 0 0 0 9 B The rate of 9 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2004-12 TCP Assigned for keying and markup 2005-01 SPi Global Keyed and coded from ProQuest page images 2005-04 Judith Siefring Sampled and proofread 2005-04 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion AN ANSWER TO A DECLARATION Put forth by the general Consent of the People called ANABAPTISTS , In and about the CITY of LONDON . Which Declaration doth rather seem a begging of Pardon of the Caveliers , then a Vindication of that Truth and Cause once Contended for . I seeing so much Wickedness , Confusion , Fear and Unbelief in so small a thing in Vindication of themselves publickly to the Nation , it was upon me to Answer something to it ; and my end in so doing is rather to Instruct them , then to Shame them . From a true lover and owner of the People called Quakers , ( above all Flatterers ) because I see they have not bowed their knee to Baal , nor Worshipped the Power of the Beast under any diverse Colour whatsoever , but walks in that Righteousness which must establish the Nation , RICHARD HUBBERTHORN . The Baptists in their Postscript for a Confirmation or a Seal to their Confusion , they have subscribed these Names following , viz. Henry Jessey John Tombes Richard Wollaston Henry Tull William Kiffen William Warren John Battee John Clement Edward Cresset George Gospright John Sowden Benj. Hewlin Edward Harrison Samuel Tull Edward Green Edward Grainge Richard Dean Edward Roberts Henry Knollys John Spilsbury John Gosnold Samuel Stanton Thomas Cooper Henry Hills . London , Printed for Thomas Simmons , near Aldersgate , 1659. An Answer to a Declaration put forth by the general Consent of the People called Anabaptists , in and about the City of LONDON . FRiends , called Anabaptists , whereas you say , You are mis-represented to the Nation ; 1. As such as are opposite to Magistracy . 2. As such as would destroy the publick Ministry of the Nation , who differ from you in some things about Religion 3. That you do Countenance the People called Quakers in their irregular practice . 4. That you endeavour a Toleration of all miscarriages in things Ecclesiastical and Civil , under pretence of Liberty of Conscience . 5. That ye design to murther and destroy those that differ from you in matters of Religion , thereby endeavouring to make you odious to some people fearing God ; And also to incense the rude Multitude against you , to provoke them ( if possible ) to destroy you , &c. Unto the First of which you say , Though we cannot Answer in justification of every individual person that is of our Profession in matters of Religion ; yet we can say this , and prove it to all the world , that it hath been our Profession , and is our real practise , to be obedient to Magistracy in all things Civil ; and willing to live peaceably under whatever Government is or shall be established in this Nation : for we do believe and declare Magistracy to be an Ordinance of God , and ought to be obeyed in all lawful things . Answ. For you to give up your selves willingly and peaceably unto whatsoever Government is or shall be established in this Nation , without any limitation , and to submit unto any Power or Magistracy that doth or shall Rule , as the Ordinance of God , without any limitation or qualification , is far below that Spirit which was once in some of you in that Profession , for you have told of having the Lawes regulated according to the Scriptures , and of having Judges as at the first , and Counsellors as at the beginning ; and then not to submit to what Government soever , but that which is according to Equity and Justice . And what do you bear Arms or Fight for , if not for a Government according to Truth , and that Righteousness may establish the Nation ? Some have judged this to be the very Design and End of the War and Controversie against many that was Governours and Magistrates , and was by some called The Ordinance of God , and the higher Power ; And if now you resolve to live peaceably , and submit to whatever Government shall be established , then your Fighting is at an end : And if Charles Stuart come , or any other , and Establish Popery , and Govern by Tyranny , you have begged Pardon by Promising willingly to submit and live peaceably under it as the Ordinance of God . And if Jereboam come to Reign and set up Calves to worship , and cause the People to sin , yet you will submit and live peaceably and quietly under it , accounting it the Ordinance of God . And if a Pharaoh come to Rule , he that bears Rule must be counted a Magistrate , and a Magistracy must be accounted the Ordinance of God by you , and peaceably submitted unto ; and whatsoever Government they set up by their Act will be accounted lawful things , and you must submit to them , else you have proved your selves all Lyars ; but some did judge that ye had been of another Spirit . To the Second you say , As for the Publick Ministry of the Nation , who differ from us in the matter of Baptizing Infants , and some things in Church Government ; we are so far from endeavouring to destroy them , that we judge they ought to have the Liberty of their Conscience therein ; and that it is our duty to stand by them , and preserve them ( so much as in us lies ) from all injury and violence . Answ. It seems then that there is not so much difference betwixt them and you as will make them Antichristian and you Christian : and there is a near Complyance when as it is your duty to stand by them , and preserve them , while they are Baptizing Infants ; But can you stand by them and preserve them , and not tell them that it is Anti-christian , or contrary to the Scriptures ? And do you think that they will do as much for you , as to stand by you while you are plunging your Members in the Water ? And although you do so as you say , is not this Contradiction to your selves in what you say in the same Paper ? For do you not say , That you will not Tolerate any miscarriages in things Civil or Religious ; and whether is not this a miscarriage in things Religious to baptize Infants ? and whether do you not Tolerate this miscarriage in them , while you stand by to preserve them in it , as you say from injury and violence ? but who doth offer any violence to them which you are their guard against ? but the Priests will hardly believe you , and if they ever have power , that will not pardon you for so saying , and therefore you had better have been silent , then have shewed your weakness and ignorance for nothing . To the third you say , Concerning the people called Quakers , it is well known unto all , ( that are not wilfully ignorant ) there are none more opposite to their irregular practices then we are , nor are there any that they have exprest more contradiction to in matters of Religion then against us , though their provocation therein hath not put us in the least on a desire of depriving them of their just liberty , while they live morally honest and peaceable in the Nation . Answ. Is not this secret smiting without a cause ? what irregular practice is that which you accuse them of and will not mention ? is this honestly done ? what are they worse then the Episcopal Priests you mention to them , wherein they differ from you ? and why not to the Quakers ? is it enough for any man to believe that they are irregular , because you say so without any proof ? or dare you not mention wherein you judge it so , least they should disprove you ? but you say , there is not any they have expressed more contradiction to in matters of Religion , then against you . Answ. That is false , for they have more contradicted the common Priests of the Nation , as their books and sufferings will witness , although they have according to truth contradicted you , and also have more of your contradictions and confusions to declare concerning you , which is not yet published ; but what do you account their irregular practises ? is it because their yea is yea , and their nay is nay in all their communications ( and yours not so ? ) or is it because they cannot swear at all ? or is it because they cannot have any mans person in admiration because of advantage , or because they cannot respect the person of the rich , nor honour the person of the mighty ? is it because they do unto others as they would have others to do unto them , or because they speak the Truth every one to his neighbour without partialitie or hypocrisie ? or is it any thing relating to these things above named , if not , in your next mention in what , or else the wise in heart will judge you to speak onely from your imaginary conceit ? but what is your end in so secret smiting them ? do you think to excuse your selves by accusing them ? and who is it that doth charge you with countenancing the Quakers in their practises , either Regular or Irregular ? I know none that hath any ground so to charge you , but to men of understanding who can see beyond words , you rather appear to be begging a pardon of the Episcopal and Presbyter , and the wilde Boyes and Apprentices of London , by accusing the Quakers as hereafter will appear , and that fearfulness and unbelieving is entered into your hearts , and so your spirits is betrayed into a slavish fear , but if ever you be accepted or owned of God , you must own that for your strength which the Quakers live in , and if ever any Rule for God in this Nation , they must own that light , life and spirit which they are guided by , and then they will not despise , but have unitie with the Quakers . To the fourth you say , Whereas we are further charged with endeavouring an Vniversal Tolleration of all miscarriages both in things Religious and Civil , under pretence of Liberty of Conscience , it is in both respects notoriously false . And we do before the Lord , that shall judge both quick and dead , yea , before Angels and Men , declare our utter detestation of such a Toleration ; for in matters Civil , we desire there may not be the least Tolleration of miscarriage in any , much lesse in our selves . Nor do we desire in matters of Religion that Popery should be Tolerated , the blood of many thousands of the people of God having been barbarously shed by the Professors thereof , or any Persons tolerated that worship a false God , nor any that speak contemptuously and reproachfully of our Lord Jesus Christ , nor any that deny the Holy Scriptures , contained in the Books of the Old and New Testament , to be the Word of God ; and yet we are not against tolerating of Episcopacy , Presbytery or any stinted form ; provided they do not compel any others to a compliance therewith , or a conformity thereunto . For whatever composers of any form of worship , may possibly err , it is derogating from God , and his Holy Word , and injurious to men to compel any to the Practise thereof . Answ. What confusion is here , and contradiction both to your selves and to the example of Christ ? as to Religion you will not tolerate Popery , because the blood of many of the people of God have been barbarously shed by the Professors thereof , neither will you have any persons tolerated that worship a false God , nor any that speak contemptuously and reproachfully of the Lord Jesus Christ , nor any that deny the Holy Scriptures contained in the books of the old and new Testament to be the Word of God . And yet you are not against tolerating of Episcopacy , Presbytery or any stinted form ; why will you not tolerate Popery as well as Episcopacie ? hath not the Professors of Episcopacie murthered and slain , and do labour to murther and slay the people of God as well as the Papists ? and why will you tolerate the Common Prayer among the Episcopacie , and not the Mass among the Papists , seeing that the Mass was the substance out of which the Common-Prayer was extracted ? hear is nothing but partialitie , to tolerate one thing and not another of the same kind , and why will you not tolerate the persons of those that worship a false God , nor the persons that deny the Scriptures to be the word of God , nor the persons of those that speak contemptuously nor reproachfully of the Lord Jesus Christ . An. If you will not tolerate their persons , then you will murther or destroy their persons , and herein you have proved the accusation against you to be true , that you have a design to murther and destroy those that differ from you in matters of Religion ; as for instance , those that worship a false God , they differ from you in maters of Religion , and you will not have any of their persons Tolerated , then their persons must be destroyed for differing from you in matters of Religion ; and they that deny the Scripture ( that is the writings ) to be the Word of God ( that is to be Christ ) whose Name is called the Word of God , you will not tolerate their persons , then you will destroy them , because they differ from you in matters of Religion , and those that speak reproachfully of Jesus Christ , you will not tolerate their persons , then you will destroy their persons , because they differ from you in matters of Religion ; and thus having contradicted your selves , you have also contradicted the example of Christ , for he came among those that worshipped false Gods , even Stocks and Stones , and Graven Images , the works of mens hands , and he was not against tolerating their persons , neither came he to destroy mens lives because of such things , but had a Gospel to Preach unto them , whereby they might learn to know the living God , and turn from dumb Idols , and those that spoke Reproachfully against him , and said he had a Devil , yet he was not against Tolerating their Persons , but Preached the Kingdom of God to them , and did bid them seek it and the Righteousness thereof ; and told them that the Kingdom of God was within them ; and he was among such as denyed that there was a God , or Christ , Resurrection , Angel or Spirit ; and this is more then to deny the Scriptures to be the Word of God , which indeed is words and not the Word . And Christ was not against Tolerating of any of the Persons , as you have express'd your selves to be , and so shewed forth a murthering Spirit ; but seeing that you will not have any Person Tolerated that worships a false god , what must be done with their Persons ? But what difference is there ( in the Ground or Cause of Toleration ) between those that Worship a false god , or they which Worship the true God in a false way ? and if the Persons of neither of those should be Tolerated , then the Toleration would but reach a little Compasse : But who must be Judge of that Blasphemie , Contempt , or Reproach spoken against the Lord Jesus Christ ? Was it not Blasphemie in the Apostles dayes , for one to say he was a Jew , and was not , Revelations 2. verse 9. And is it not as great Blasphemy now to say that he is a Christian , or a Believer , that is not ? And must not any person be tolerated that speak such works ? And must not such a Person be tolerated that denies the Scriptures to be the Word of God ? then it appears they must not be tolerated that faith , in the beginning was the Word , as John 1.4 . Nor that say that Christ is the Word , and that the Scriptures are they which testifieth of him , as Joh. 5. And if we search out your toleration to the bottom , it will be reduced into this compasse , That none shall be tolerated but those that say as you say , and professe what you professe ; and you among your selves are as a Kingdom divided that cannot stand , and you are not they which are fit to Rule in the Nation to prescribe Liberty nor give Toleration ; but if you had been of Christs Spirit , you would have professed Toleration , and not destruction unto all Persons in matters of Religion , and then they that have the Gospel of Christ may minister it freely among those that worship a false god , and among those that worship the true God ignorantly , and minister it among the Papists , Episcopal & Presbyterie , Heathens , Turks and Pagans , which are all out of the way , and so to convince the gain-sayers , so that all the wicked impositions , cruelty , Persecution and killing one another about Religion would cease , and then the Gospel of Peace which is the power of God would Rule over deceit , and Truth and Righteousness would increase and spread over the Nations ; but you have appeared to be of a Spirit of Confusion and Contradiction ; for when you have spoken against Tolerating the Persons before mentioned ; Yet you say ( in Contradiction to it ) you are not against Tolerating Episcopacie , Presbyterie , or any stinted Form , provided they do not Compel any others to a Compliance therewith , or Conformitie thereunto , &c. Now consider , and let even your own foolishness correct you ; Is not the Papists which ye have excepted against , a stinted Form ? And are not those that worship a false god , a stinted Form ? And are not the Sadduces that deny that there is either God , Christ , Angel , Resurrection or Spirit , a stinted Form ? And is not the Jewes a stinted Form although they speak contempteously of the Lord Jesus Christ , which before you have said you will not Tolerate their Persons because they speak contempteously of the Lord Jesus Christ ; and now you say you will Tolerate , because they are a stinted Form : How must the Jewes be Converted who have spoken contempteously and reproachfully of the Lord Jesus Christ , calling him a Deceiver , a Blasphemer , and that he ●ad a Devil , seeing you will not Tolerate their Persons until they be Converted ? And how shall the Heathens that worship false gods be Converted , seeing their Persons must not be Tolerated ? And what must be done with those many hundreds of Congregations in England which worship God in the Spirit , and yet do deny the Scriptures ( as Words and Writings ) of the Old and New Testament to be the Word of God , but do confesse them to be a Testimony of the word , and of him who is the Beginning and End of the Words , in whom , and by whom they all come to be fulfilled to the Saints , What must their Persons be done with , seeing they must not be Tolerated ? But you may say , That those things was spoken in your haste , or at least in your fear , whereby you were surprized in the Vproar of the rude Boyes and Apprentices of London ; but a little fear entering into the Hypocrisie doth try your Spirits , and cause you to bring forth the intents of your hearts , as in your Paper is manifest . To the Last you say , Forasmuch as we are Charged to Murder and Destroy those that Differ from us in matters of RELIGION , We do not only abhor and detest it , as a cursed practice ; but we hope have approved our selves , both in this City and the Nation to the contrary , notwithstanding the great provocation of some , who have endeavoured our Ruine . For that we desire is just liberty to men , as men ; that every man may be preserved in his own just rights ; and that Christians may be preserved as Christians , though of different Apprehensions in some things of Religion ; in the prosecution whereof , our lives shall not be dear unto us , when we are thereunto lawfully called : The Designs of our Adversaries in these Calumnies are to mis-represent us to some People fearing God ; and also to incense the rude Multitude against us , purposely to provoke them ( if possible ) to destroy us . Answ. In what you have before expressed , you have more given then taken away the occasion of this Charge against you , by your instancing the not Tolerating of such persons before mentioned ; for if you did ( as you say ) desire the just Liberty of men as men , then every man without respect to Apprehensions , Perswasions or Worships , as a man and person should be Tolerated , that those who are Christians might inform them of the true God when they worship false gods ; and hereby you give great occasion unto those that seek occasion from you , when you with a general Consent cry against Tolerating the Persons of so many sorts of People about Differing from you in Religion ; and as for some of them whom ye would accuse as Irregular , many by experience can witnesse , That neither Weapon nor Tongue formed against them can prosper ; and the time may come when you may be glad to be upholden with a little of their strength , and not to Reject those whom God hath , doth , and will own for his People in the middest of their Enemies ; for God hath made them even as Eyes to behold the Spirits of men , and the Changings of their wayes , and to give them a Reproof in due season when they darken wisdom and confound their matter by words without knowledge , in false fears and haste when they are out of Patience , and out of Faith in God , as the Baptists here have done , and the fearful and unbelieving cannot accomplish the Righteousnes of God , neither will he bring forth his intended Work by them ; but such as are of a true Spirit , that looks onely at the Glory of God and setting up of his truth , who are come to the spiritual weapons , & doth not wrestle with flesh and blood , but with the powers of darkness and with Spiritual wickednesse , and such as are not false Accusers of others , but seeks the good of all men , such will the Lord honour and exalt in his work , and they shall perfect his praise . So Friends , You have been hasty to utter words before the Lord , for which his Reproof justly comes upon you ; Therefore let your words be few , and mind the fear of the Lord God which is the beginning of wisdom , and that will slay your false fears , from which unsavoury & unsound words hath proceeded ; for your Religion is vain while your tongue is not bridled , for it is better to be still and keep silence , then to utter words from the line of Confusion ( that is stretched over you ) thereby to get a name in the Earth , which Line all people walk in , but those who are led by the Spirit of God to speak words that cannot be condemned , for it is the Spirit of the Lord God and his Power which must slay the Enmitie in you which is the ground of your prejudice and hard Speeches against the Lambs of Christ , which when that is slain within , then those evil Fruits of the Lips will cease without , and then the fountain of life will open in you which brings forth Fruits of another nature ; and when the Fruits of your Lips is Truth , Rightteousness , and Peace , then will you have followship with the Father and the Son , and with us who walk in his Light . AND whereas to the said Declaration of the Baptists , something was Written in Answer to part of it in short by another hand , not knowing the one of the other , but being found to be both of service as to return their wickednesse upon themselves , it is thought meet that the same also be hereunto annexed ; And here is also something in Answer to some particular Positions drawn up by the Independants , so called , wherein their folly and weaknesse is also discovered , and all may see what enmity lodges in the hearts of all men against the despised people called QUAKERS . An Answer to a Declaration of the People called Anabaptists , in and about the City of London , wherein their weakness and ignorance is discovered under their own Hands to the City and Nation , as hereby may appear . FRiends , Whereas your Declaration consisteth of Five Particulars , four , of which is not or so much concernment to me to Answer ; but as for one of them , for the Nations sake , and for the Truths sake , and that you may be reproved even you the heads and Principal men of your congregations , and because you are such under whose hands your Declaration passeth , therefore in that consideration with many others , this I return as an Answer to you , and to the City and Nation , in pursuit of yours that hath proceeded from a heart of Unbelief , and unto evil and malicious intents against a despised People whom the Lord hath owned , and will own though you and the whole world do reject them . And whereas you say , You are mis-represented to the Nation , that you do countenance the People called Quakers in their Irregular Practice ; And to clear yourselves you say , It is well known to all there are none more opposite to their Irregular Practises then we are , ( say you ) nor are there any that they have exprest more contradiction to then against us , though their provocation therein hath not put us on a desire ( say you ) of depriving them of their just Liberty while they live Morally honest and peaceable in the Nation , &c. Answ. Oh ye Heads and principal men , and ye chief Pastors , Elders , and Members ( so called ) of Churches , What have ye done ? and wherefore have you thus proceeded , why have ye renounced an innocent People that never did you harm , nor ever gave any offence unto you , saving in crying against the deadnesse of your forms and traditions , and seeming Religious practises , and reproving evil in you ; Alas for you ( ye accounted wise men ) do you judge an advantage will be unto your selves in this thing ? Or do you think to work a disadvantage unto us by your Renouncing and denial of us ? I must tell you , we are not troubled hereat for our own sakes , neither is any part of our hope or confidence concerning you made void , for we never looked upon some of you to be otherwise then our enemies in your hearts . Oh ye Hipocrites whom God will judge because of your hypocrisie , who now so much as in you lies ( if it were in your power ) you would leave us to the mercilesness of cruel men , you would save your selves , and leave us to the mercy of the Devil ; but though you renounce us , yet the Lord hath owned us , and will own us to your grief ; and what are you become our accusers ? are you become chargers of us with irregular practise ? are you endeavouring to make us more odious in the eyes of wicked men then we are for righteousness sake ? but wherefore have ye done this ? Is it to save your selves from reproaches ? Have you therefore reproached us , and have you sought to make us vile that your selves might appear free ? and have you thought to gain the favour of the wicked , & to make a peace with your Enemies by reviling of us unto them ? Is this your end , O ye Dissemblers , to reproach us to the Nation and City behind our backs ? You Church Members so called ) and Teachers , and Pastors , and Principal men that would save your selves and gratifie the Devil and joyn in union with the wicked , and make your selves friends with them by slandering and renouncing the peaceable people , who are more so then your selves , and none of them guilty of ●rregularitie as much as some of you ; though you would fawn upon the Nation and City by renouncing of us , as if we were irregular and so and so ; But do you think the Nation and City have not taken notice ? or however hereby they may . What if I say unto them and you , that none of the Quakers ever were so instrumental by illegal opposition , for the turning out of Parliaments and changing the Government of this Nation into confusion , like as some of you Anabaptists have been ; and this the City and Nation may take notice of the irregularitie of some of your selves , who have been instrumental even by illegal Opposition , and perfect Tyrannie in mens account , and Treacherie also to the turning out Parliaments , and thereby wronging the Nation for their own advantages ; so that the practise of some of you hath been more unlawful and con●●●rie to Law then ours hath been , and the City and Nation may take notice of it ; as your Declaration is to them , so is this my Answer ; never any Quaker ( so called ) in War-like posture hath stood in Defiance , and been instruments to turn out peoples lawful Representatives ; Did not some of your brethren , even of the Anabaptists , take Commission from the late Parliament , and no lesse then vowing Fidelity to them , and yet presently rising in opposition to them , and turning them out of Doors ? and was not this treachery and hypocrisie , and irregularitie ? And can the Nation charge any of them called Quakers with any such work ? no they cannot ; but some of the Anabaptists they may , even with this and other the like illegal dealing ; And more I might instance , and not only charge behind your backs falsly as you have done of us , but I may affirm to your faces , and justly prove these and such things upon you ; but why have not you named what irregular practise the Quakers are guilty of ? I charge you you subscribers against us , and accusers of us to prove your accusation , I say I charge you before the Lord and this whole Nation and City to prove your accusation , and to instance what particular practises performed and owned amongst us , either in Relation to just Government in Church or State that are irregular , and you shall have a Reply , though you say , There are none more Opposite to our irregular practice then you are . Oh how fain would you flatter and fawn upon our Enemies to make peace with the Devil ; how would you creep by craft and joyn into a League with our and your Enemies ? And how fain would you be at peace with them and leave us even to their mercilesness if it were in your power ? Have we ever dealt thus by you ? Have we ever sought to render you Rebels and Traytors to the Nation as you in effect have done to us ? have we ever sought occasions against you , and to present you to the Nation as vile as we could for to save our selves , and leave you to the wil of your Enemies ? this have you done to us , and we leave you to be rewarded even by the Lord who will never renounce us , nor cast us out , though you do in such a time as this , a time of confusion and distraction , wherein if the Lord did not appear to be our Defence more then men , we should be swallowed up of our Enemies ; and must you , even a Separate People , Members , Pastors and Ministers of Churches ( so called ) Renounce us at this season , on purpose to have us destroyed so much as you may ? Well , we have not dealt so with you , neither do we desire to uncover your nakedness to the Nation , you had not had thus much if you had not been the occasion of it your selves ; and surely what you have done in this particular , some of your own Members will not accept it from you with thanks to you ; but I shall say more to you , when I have under all your Hands the particular Practises which you charge to be irregular ; and though there hath been and is Contradictions between us and you in matter of Religion , and difference in particular Practises about Church and Ministry , and Orders , &c. Yet what is this ? This was amongst our selves , though hereof you have no reason to boast , as of any Victory that you have obtained over us in any such Controversie , neither hath the Spirit of God so appeared in that Authority among you , as that you have gained any from us to you , but rather the contrary ; but what of these Contentions ? we have never so contended with you , as that we have hated your persons , or sought to betray you into the hands of devouring mouths , the Lord is our witness in this , though you have done contrary ( even sought to betray our persons in this your work ) and I must tell you dishonestly and undiscreetly have you done in this matter , who never could unto this day in any contest between us about Religious matters Convince us of Error or Irregular practises , though now you have accused us to the whole Nation , and not as in a way of Debate about Religion , but as in matter of State Irregularity ; whereby plainly appears that you seek to betray us , even our persons into the hands of our merciless enemies , and you would make peace with them , and deliver us into their merciless hands ; and thereby shewed hatred , not unto us as upon the account of Religion only , but even hatred to our persons , and hath accused us as of personal irregularitie ; and so hath not shewed love to our persons , but rather sought our destruction : Oh ye wicked men to whose charge God shall lay this iniquity of treachery and unfaithful dealing to us , even as with brethren , which is the most deceitful iniquity . And alas for you , what are your desires of depriving us of our just Liberty ? God shall give us Liberty , and from him we shall enjoy it whether you will or no ; and for our just liberty we shall not be beholding to you , though I must tell you , if our Liberty were in your power it is greatly to be doubted , and even your own dealing in this your Declaration gives occasion For it , that our Liberty would be enslaved if it were in your hands , but we bless the Lord it is in his hand & not in yours ; for so much of Treachery towards us hath here appeared , even in giving us up ( so much as in you is ) to the will of our Enemies , and the Spirit is in you which would betray Brethren , that for the time to come we can never Trust you ; but we do not give our Power to you to enjoy our Liberty from you , nor ever shall ; And if we walk Moraly honest and peaceable in the Nation , it is more then you do in this matter , for this your practise is not Morally honest in Accusing of us behind our backs to the Nation , and City , and Authorities thereof of Irregularity , &c. though as I have said never any of us had so great a hand by open opposition tending to make war in the Nation as some of you in some things I might instance , even for their sakes to whom you have accused us , and that we are more peaceable then some of your selves the Nation and City knows ; Have we thrust our selves into Arms , and sought Offices and Places , and Commands as some of you ? Have ever any of us appeared in Actual Arms against Parliament & Nation as some of you ? Have we given the City or the Nation by any visible appearance to fear a war from us , as you have done ? Let the Nation & City , & the witness in all mens Consciences judge ; so that we are known to be peaceable as much or more then your selves , for we have never sought to you to take up Arms with us , as some among you have sought to others , which may demonstrate that we are as peaceable in the Nation , if not more then you ; and so you needed not to have premised such a thing on our behalf . And thus I have in short returned your secret Treachery upon {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} own heads , and Answered that same part of your Declaration wherein I and the Truth , and the whole flock of God was any way concerned ; and as for the rest of your Declaration I will not seek Occasions against it , though in some other things also therein exprest , I might search out your Hearts , and discover the rottenness of them ; and where you say you declare Magistracy to be an Ordinance ; &c. might not I tell the Nation and City that you are not content with Magistracy , except of your own Sect ; And might not I say , Why were not you contented with that Assembly of men that last Sat ? And wherefore was it that you even some of you Anabaptists were the chief Instruments with Swords in your Hands to Dissolve them , and so were Instruments in bringing the Nation into present confusion . And whereas you speak of the publick Ministers of the Nation , you are far from endeavouring to destroy them ( say you ) and it is your duty to stand by them and preserve them from all violence and injury , &c. To which I answer , What are you about to make a League and a Covenant with Antichrist ? Have you for these many years been opposing them in words , and are you now recanting of what you have done when you are sensible of a danger upon you ? and will you now bind your selves to stand by them and preserve them from all injury , and even as they are Ministers too ? But let me ask you , Do you look upon them to be Ministers of Christ , or of Antichrist ? If true Ministers of Christ , wherefore do you oppose them and cry against them in your Pulpits , and hath formerly your selves and some of your Brethren yet do publickly oppose them both by word and writing , Oh! ye hypocrites . But if they are Ministers of Antichrist , then how is it that you will stand by them and preserve them as such , and would bind it upon them as their duty to stand by and preserve you ? Is not this a League with Hell and Death ? are you turned backwards into love and affection towards them again , and so lost your former Principles ? And is your Zeal quite grown cold , or are you now onely flattering and dawbing with the Ministers , because you see danger from them , while you seek but greater advantage against them ? they may indeed tell you they look upon you as not destroyers of their wayes and practises , neither to ease the Nation from any burthen which they have laid upon it ; for it is manifest though you deny them in some particulars some of you , yet you can cry against that in some of them , and yet uphold the same thing ; I may lawfully instance that some of your Brethren , some in this Nation , and some in Ireland takes or have lately taken Tithes for Preaching , and have yearly stipends , and so much by the year out of the States Treasure for Preaching , 100 l. 200 l. and 300 l. a piece by the year , which indeed doth shew that you are not intending to destroy their oppressing and abominable practises , but the rather that you would turn them out of great Places and Benefits , and turn your selves in ; Oh! deceit and wickedness which I am forced to lay open upon this occasion of your own just provocation hereunto ; and as for their preserving you and you them against such as do oppose you , they may easily joyn with you in this , if they could hope in your faithfulness , for some of you and your Members have shewed as much enmity , have been open Persecutors , even as they and their Members have been , and your Members have been sending the People of God to Prison , and persecuting them even as the Common Priests of the Nation : and you appear to be guided by the same spirit in many things , and if they be Antichristian in their wayes and practises , its sure that you are not of Christ , because you are like unto them in nature . And in that you say , you would have none tollerated in their Religion that deny the Scriptures to be the Word of God , but you would tollerate Episcopacy , Presbytery or a stinted form , &c. say you . To which I say , I know that spirit which you are of , if it had its full Authority would tolerate none but your selves , for your spirit in nature differs not from the spirit of the Church of Rome ; And what are you now for tollerating Episcopacy , who were once your selves ( in your Zeal for God , when your sincerity was not darkned , nor your hearts so much corrupted through places of honour , and through such things as now they are ) Instruments to the pulling down of Episcopacy , and will you now tollerate it again , and help to set it up , and build what you have destroyed , as if you recanted of what you had done , but plainly shewing that you are not of the same Spirit that once you were of , but have lost sincerity , and can embrace Idolatry , for once ye were the men that did oppose it , and did violently help to pluck it down ; but now you are for tolleration . Oh! unconstant men this is to you , not herein discovering my Judgement in the case , and if Episcopacy , why may not Popery be tollerated ? seeing they are one and the self same in ground and nature , and not much different in appearance , and you may agree to tollerate a stinted form in others , because your selves are in a stinted form also ; for what is yours else but a form , crying up your water and bread and wine , and differing from the world onely in these outward things , when as the City and Nation knows you are men as covetous , as worldly minded , as ambitious , as self-seeking of honour and places as any others in the Nation , and your Religion appears to be a ●tinted form as much as others ; Alas poor men , you have discovered your hearts in your Declaration , and according to the corruption thereof I cannot but answer you ; and there are some that deny the Scriptures to be the Word of God , and say they are the Words of God , and a Declaration , and a Treatise of what the Saints believed and enjoyed ; and Christ is the Word of God , that may in time to come be tollerated in their Religion in this Nation , though you have renounced them : but while they are owned and regarded of the Lord , they respect not your love nor hatred who are mortal men , and your breath in your nostrils , and must fall and perish as the dung in all your beauty , and your profession of Religion , before the coming of the Son of God . And in your Post-script you say , you have under your hands sent forth your Declaration in behalf of your selves , and others of your Judgement ; but I must tell you , I do believe there are some even of those called Anabaptists which will reject your work , and to them my answer is not , for I spare them : but to you fearful hypocrites in a time of danger , that have in this juncture of time renounced us without ground or reason in the sight of God , but for your ends , as if you would gain the favour of the Nation and City by denyal of us , and looking upon your selves to be reproached because of us , when as you are a company of unworthy men , even unworthy of our reproaches , and to escape them have denied us , as seeming to clear your selves , but you are deceived in this matter , and it shall turn to work against you in the Nation , and in the City ; for we have a more surer witness in their Consciences , even in the Consciences of all people that we are of God , then you have ; for take but away your outward water , and bread and wine , and some few outward practises , & what do you differ from the worst sort of men in the Nation ; for doth not pride and hypocrisie , and self-love , and covetousness , and the love of this world abound amongst you , as much as amongst any others ? the witness in peoples Consciences knows it , which shall be a witness for us and against you . You may indeed have gained League with the worst sort of men in the Nation , but you have not gained the sincerity in people , and while we have that on our side to witness for us , take you the rude multitude , for we are not discouraged at all concerning this thing , but the rather do glory in the Lord though we be denied of all , for though men forsake us , yet the Lord careth for us ; and your own doing shall return upon your own heads : and thus much is sufficient to the substance of your Declaration , and if I receive any reply , I shall expect it under the hands of you all , that I may further search and discover you unto your selves , and to the Nation . And whereas there is a Manuscript goes aboad , consisting of five Particulars , which is said that it was delivered in to the Committee of Safety , as Advice and Councel to them : but who the Authours of it are is something uncertain , but certain it is , that some of the called Independant Ministers and Pastors were the chief Promotors of it , and in the Coppy which was delivered to my hands , it is said , These five Particulars were the result of a little Synod made up of Presbyterians , Independants and Anabaptists ; but whether it is so or no I leave that , and would say something to some of the Particulars , and even to the Committee of Safety and Officers of the Army , and all others of the Nation for their better information , then the same Paper describeth to them . The third Particular consisteth about the Magistrates Power in matters of Faith and Worship , and the Authours say , Though they greatly prize Christian Liberty , yet they profess utter dislike and abhorrency of an Vniversal toleration , as being contrary to the mind of God in his Word . Answ. It appears the Authours are lovers of themselves , and prizers of their own Liberty , but not of the Liberty of others , but do utterly dislike and abhor the Toleration of others , which may indeed be more righteous then themselves , and this is no less then the very Principle of the Whore of Rome , which Promotes her own Liberty and makes others slaves , and abhors Toleration to any but themselves ; and they plead Scriptures as well as you for proof of their Religion , and they will say all that differs from them are contrary to the Scriptures , even as you say , when as there is very little better foundation in the Scriptures for your Religion then there is for theirs ; and it is doubtful to many what Religion this day extant is perfectly according to the Scriptures ; but yet thus much may be said , that Church and that Religion which are not in the same Spirit as gave forth the Scriptures , are not according unto the Scriptures , and he that can distinguish of this , and who it is that hath the same Spirit that gave forth the Scriptures , are onely able to Judge what Religion is according to the Scriptures ; But can the Authors shew plainly out of the Scriptures that their Religion is onely according thereunto , and all others the contrary ? and until they prove this , why may not the Rulers that are or may be in this Nation , give Toleration unto other sorts of people as well as to the Independants the supposed Authours of this Paper ? The fourth Particular consisteth concerning Tithes , and say they , The taking away of Tithes for Maintenance of Ministers , until as full a Maintenance be as equally secured and as legally setled , tends very much to the distruction of the Ministry , and Preaching of the Gospel in these Nations . Answ. Alas for you poor ignorant Creatures , ye foolish men , that seems to have no understanding of the Ministry and Gospel of Christ ; Do you indeed think that the true Ministry of Christ and the Preaching of the Gospel depends upon Maintenance by Tithes ? Oh! ye Robbers of God , who have secretly dishonoured him in your hearts , and publickly disgraced him as much as in you lies to the Nation , as if he were not able to save his Ministrie and the Preaching of his Gospel from destruction if Tithes be taken away ; Surely , you err in your Judgements , and have no acquaintance with God , nor with his Ministry nor Gospel ; who have thus dishonoured him in setting up that Maintenance by the forcible and unjust oppression of Tithes , to be the preserving of Ministry and Gospel , and as if Tithes were the upholding of Ministry and Gospel ; and you have thus falsly and wickedly measured God , his Ministry and Gospel , by the wickedness of your own hearts , who seems to be indeed of those Hirelings that cheats Souls for money , and runs for the gift like Baalam , and for the lucre like the evil beasts and slow bellies ; and so I do believe that your false Ministrie indeed and your feined pretence of Preaching the Gospel doth depend upon great sums of money and upon large maintenances , & we believe that indeed is the chief Reason of your Preaching and of your Ministry , and it is very possible that your Ministry and Preaching may fall which is Antichristian , when Tithes and Hire is taken away , which Ministry dependeth thereupon , but the true Ministry and Preaching of the Gospel will God maintain and uphold 〈…〉 of Tithes being vanquished , and I hope some of the Rulers of this Nation and officers of the Army will not believe your advice ; But yet you seem to be willing to renounce Tithes if you could have as full a maintenance setled another way , so that however great maintenance comes , you regard not , so you can have that , whether by this way of oppression or the other , it s your maintenance you love and followes after , and seekes unto the Powers of the Earth for that end ; and how equally and Legally Tithes have been setled which you seem to affirm , let all good People judge ; given they were , and setled first in our Nation , by the Popes Authoritie , to be the maintenance of that Whores Ministers , and all the Laws which gave them and setled them have been Antichristian and oppression in the Nation , and there is the guilt of blood and of cruel unjust sufferings lying upon this Nation in that very cause of Tithes , and the hand of the Lord is gone out against it , and against all contenders for it , and God will redeem the Nation from under it , though you be putting your strength to uphold it through your Hypocritical Prayers and Preaching and flatteries with God and men . The fifth particular is , these Authors desire that countenance be not given unto nor trust reposed in the hands of Quakers , being persons of such Principles that are destructive to the Gospel and inconsistent with peace and civil society . Answ. Here your wickedness and the malice of your hearts is let forth against the despised People , for their righteousness sake ; & this spirit of yours would not onely discountenance them but destroy them from the face of the earth , if it were in your hands , and you are worse then Baalam ever was , and far more blind then he , for you are as it were seeking inchantments against the People of God for money , and you see not the goodly tents of Jacob as he did , nor the People that are altogether blessed ; Oh! ye envious persons that are even a preparing as much as in you is the destruction of a peaceable People , and that would keep them in slaverie under you , and you would have the countenance of the Powers of the earth , but they must not , and you would monopolize all the places of trust for advantage to your selves , and you would hardly allow the People of God a place on the ground ; Oh! ye sinful hypocrites and flatterers and slanderers of the just , but what need you have made such preparation against them , do they seek places of honour among you , do they delight in great places among men ? do they love to be great in this world ? nay their Kingdom is from above , and they reject the countenance of the Beasts Authority , and they reject any confidence that the dragon and unjust powers can repose in them , and you need not have been afraid in this matter , and thereupon slandered us , and have back-bited us to the Powers of the earth ; what do you fear ? Even the thing which you fear will God in a Judgement bring upon you , and there is a Government to be set up in this Nation , even that which is of the Lamb ; and your Antichristian Monarchy the Beast with all his Heads and Horns shall fall to the ground , and the Lord may bring your fear upon you to your utter confusion , though you are making defences all that you can for your selves and your Kingdom , and this seems to be a day wherein every mans heart is tryed , and every man and sort of People is pouring forth the malitiousness of their hearts against the poor People in scorn called Quakers ; what say the Papists and Episcopal men ? Quakers are a new Sect and deceivers , &c. and what say the Presbyterians and the Independants of them ? Oh! they are Seducers , they are Witches , they are false prophets , they are Vagabonds not worthy of countenance , &c. nor any place of trust in the Nation , &c. What say the Anabaptists of them ? O they are Blasphemers and Hereticks and irregular Persons and distructive to Gospel , &c. This and such like is the cry of these and all sorts of People against the poor dispised People whom the Eternal God hath made dreadful unto them all , who shall be the Rod in his hand to break them and confound them , and utterly to destroy their Antichristian Kingdom ; for they are beloved of the Lord though hated of all men , and though the whole body of the Beast and Antichrist and every Horn of his Head do set themselves to War against the Lamb and his followers , and though all these sorts of People mentioned and some others do at this very day pour out their fury and malice against this People , yet shall they not be confounded , for their trust is in the living God , and as sure as the Lord lives , the fear that People have of the prosperity of this People shall come upon them , and without Weapon or Arm of flesh , or the multitude of an Host of men will their God dash their Enemies to pieces ; and all ye Sects whatsoever that are risen in opposition against us , what do we regard your fury and madness against us ? What do we fear your revilings , you uncircumcised Philistines , we mock at your terrour , and we reject your strength as the strength of a straw , we dispise your Authority which is not of God , as the Authority of so many Bryars and Thorns , we can glory over you in the Lord , what are you , and from whence did you come , is not Babylon your City ? and is not the great Whore your Mother , and the Mother of Harlots your Nurse ? And what is your growth but even like the grass of a Summers growth that 's soon cut down and withered , and like the leaf of a Summer tree that utterly perisheth in Winter ? The mighty day of the Lord is at your door , confusion is begun amongst you , and the sword of one may destroy another , and the strength of one shall rear another , and the remnant that is left shall be destroyed , and we must overcome them without Sword or carnal Weapon , and this shall come to pass in a day ; and the eye that is yet blind shall see it , and the child that is yet undelivered shall be a Conquerour over the Beast , and over his Image , and over all you false Sects , and over every Horn that is risen up in envy against the Lamb and his followers , the time of the Lambs Kingdom is at hand , behold , behold ye mountains of the earth , the sentence of Eternal vengeance will pass upon you , ye Hypocritical Professors ; ye Pastors , Elders , Members and Ministers of Churches ( so called ) the Decree of the Almighty is coming out against you , you have provoked him by your wickedness towards him and his People , even to the destruction of your own selves ; wherefore tremble before the Lord , for his dread and the weight of his hand shall be upon your Consciences . Oh Nation , mourn over thy iniquities which have provoked God against thee , and if men turn not unto him , his sore Judgment will be upon thee , we are not for this party or the other , neither do we justifie one side in opposition to another , for we see the earth is corrupted , and all sorts of men that are this day striving one sort , against another , are in a wrong way and in a wrong spirit , and we cannot side with any of them , but we rather mourn over the Nation who is torn in pieces by the Ambitious spirit of her pretended Rulers , and we desire the repentance of all , and not the destruction of any , and we are for Gods part and not for men . E. BVRROVGH . THE END . 
A50496	----	A brief account of the most material passages between those called Quakers and Baptists at the Barbican-meeting, London, the 9th of the 8th moneth, 1674 / published for information by W. Mead ... [et.al.] citizens there present, from the best collection they could make by writing and memory ; also a copy of the charges against Thomas Hicks ; with a letter from a sober Baptist-preacher to Jeremy Ives upon the account of that meeting. 1674 Approx. 58 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A50496 Wing M1565 ESTC R29519 11164618 ocm 11164618 46470 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50496) Transcribed from: (Early English Books Online ; image set 46470) Images scanned from microfilm: (Early English books, 1641-1700 ; 1426:10) A brief account of the most material passages between those called Quakers and Baptists at the Barbican-meeting, London, the 9th of the 8th moneth, 1674 / published for information by W. Mead ... [et.al.] citizens there present, from the best collection they could make by writing and memory ; also a copy of the charges against Thomas Hicks ; with a letter from a sober Baptist-preacher to Jeremy Ives upon the account of that meeting. Mead, William, 1628-1713. Penn, William, 1644-1718. 45 p. s.n. [London : 1674] Numerous errors in paging. Imprint suggested by NUC pre-1956 imprints. "The names of the persons chiefly concerned being on the one side, George Whitehead, William Penn, George Keith, Stephen Crisp; on the other William Kiffin, Thomas Plant, Thomas Hicks, Jeremiah Ives, Robert Forguson, a Presb." (p. [1]) Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Steele, Tommy. Ives, Jeremiah, fl. 1653-1674. Society of Friends -- Controversial literature. Anabaptists -- Controversial literature. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Brief ACCOUNT Of the MOST Material Passages Between those called QUAKERS And BAPTISTS At the Barbican-Meeting , London , the 9th of the 8th Moneth , 1674. Published for Information , by W. Mead , J. Osgood , W. Shewen , E. Man , S. Newton , J. Claypool , W. Welch . Citizens there present , from the best Collection they could make by Writing and Memory . Also a Copy of the Charges against Thomas Hicks : With a Letter from a sober Baptist-Preacher to Jeremy Ives upon the Account of that Meeting . The Names of the Persons chiefly concerned being On the one side , George Whitehead , George Keith , William Penn , Stephen Crisp . On the other William Kiffin , Thomas Hicks , Thomas Plant , Jeremiah Ives . Robert Forguson a Presb. A Brief Account Of the most Material Things which passed at the last Barhican-Meeting , being the 9th of this Instant , between the People called Quakers , and Anabaptists . ALthough we could rather have chosen to suspend any Publication of that dayes Procedure , until we should have received a more compleat Account of the whole Matter depending ; yet since we find three false & imperfect Relations abroad , our Care to prevent the Peoples Mis-information hath prevailed with us to publish this Narrative . OUr Friends being conducted by one T. Plant , a Baptist-Preacher , to the Place by them designed for us ( which we must needs say , did greatly fr●strate our Expectation ( founded upon an accepted Article of Equal Place ) there being scarce Breathing-room allotted in all that great Assembly for much above Twenty of us : And there after some Difficulty setled , W. K. stood up in the Pulpit on the contrary side ▪ & by way of Introduction to the Matter , told the Auditory , That the Occasion of the Meeting was to Answer the Call of the Quakers upon them for Justice against T. H. his Proceedings in his late Dialogues ; and desired , that their Charge exhibited against T. H. might be publickly read for the Information of the People . Whereunto G. W. replyed , That there had been a great Report of his and W. P's knowing the Appointment of the former Barbican-Meeting , and designedly declining it , as being Fearful or Unable to make good their Charges against T. H. which was an absolute Wro●g done them , they being ignorant of any such Meeting , wherein they were concerned ; and that they were now come to make good what they had exhibited against T. H. W. K. If you were so refl●cted on , it came from non● of Vs that we know of . W. P. Where is that ( Vs ) limited ? W. K. To those concerned in that Meeting . W. P. If T. H. had been but as careful in not extending the Fault of any one call'd a Quaker against the whole People , as W. K. is in restraining the Word Vs , he had behaved himself more honestly , then he has done . But W. K. if those called Anabaptists belong to any part of that ( Vs ) we can prove several of them guilty in that Particular . W. K. If ye will produce them , we shall endeavour to do you Justice . W. P. That is fairly said . W. K. We think it convenient , that the Charge you sent us be read . W. P. It will not be so proper that the Paper we sent to you be read , being but a meer Index of the Matter charged , and therefore not readily to be apprehended by the Auditory ; but we have prepared another Paper , containing the same Matter at large , as in the Pages , referred to in the former , which Liberty we expresly provided for in the first Article by you accepted , as will appear by our Letter , which we desire may be read . W. K. & T. P. Then let our Letter be also read . W. P. That 's but Reasonable . [ And here both Letters were read , which are omitted for Brevity sake ; that done our Charge at length was produced and read up to the Auditory . ] W. K. I desire that T. H. may have Liberty to make his general Defence , without Interruption , to the Charge . W. P. We are contented . T. H. As to the first Particular , it contains two Parts ; The first , the Manner of Writing ; the second , the Matter . First , As to the Manner ; that is , by way of Dialogue ; which hath not only been used by Ancient and Modern Christian . -Writers , but also by some of the Quakers themselves ; witness W. Smith's Book , called , A Primmer betwixt a Father and a Child . 2. The Matter , which relates to my Opposing the Christian to the Quaker . I have Five Reasons to offer why I did so . First , They deny the Christ of God. [ The rest are omitted for brevity ●ake , and because they came not under any Consideration . ] By Quakers I mean such as G. F. E. B. G. W. W. P. G. K. S. C. &c. 1. They deny the Christ of God ; and this I prove out the Quakers own Writings . E. B. denies that Christ was ever visible to Men of thy Generation , meaning the Wicked : But the Christ of God was seen by wicked Men , &c. 2. From G. W 's Appendix to Reas . against Rail . Where he saith , That Jesus Christ , a distinct Person without us , is no Scripture-Language . W. P. Friendly Auditors , T. H. endeavours to justifie the Manner and Matter of his Writing against us : To the first , and what he saith in Defence of it , I must tell him , that he mistakes the Case ; for Will. Smith's Book was written Catechistically , in a familiar Way , to the Capacity of a Child ; but T. H 's Controversially , wherein he undertakes both to represent our Principles , and Way of defending them ; a●firming , that he had given nothing under the Name of a Quaker , but what was the Language and Practice of a real Quaker . And I shall prove that Discourse fictitious by several Instances , having never been , as we have Cause to believe , the Sayings or Practices of a real Quaker , which are as follow : Anab. May I not conclude , that the Reason why you so freely rail against , and reproach your Opposers , is only to secure your Credit with your Proselytes ? Quak. I cannot deny but that there may be something of that in it , Dial. 1. p. 72. A. Doth the Darkness obey this Light , or doth the Light obey it self ? Q. It obeyeth it self , Dial. 1. p. 66. A. But did Christ-without redeem Christ within ? Q. VVe say , it is the Seed to which the Promise of Redemption is , and which ONLY wants Redemption , Dial. 1. p. 69. A. Is not this Seed within God ? Q. Yea , Ibid. A. But was not Christ without a meer Creature ? Q. Yea , Ibid. A. You said before , Christ is but one , and now ye speak as if there were two , the one God , and the other a Creature : How shall I understand thee ? Q. Indeed thou canst no●●nderstand , Dial. 1. p. 69. A. Is it not incredible th●● a Creature should redeem God ? Q. Indeed thou canst not believe , thy Mind being in the Darkness & Enmity . p. 70 , A. But canst thou give a rational Account hereof ? Q. Why demandest thou a rational Account ? I deny thy Reason ; we witness THIS Redemption , p. 70. A. Dost thou not give Ground to suspect ●ecei● ? Q. Nay , there is that in thee that would witness to me , it thou wouldst heed it , Ibid. A. I confess there is that in me that doth believe thou art full of Pride , Heresie and Hypocrisie : Is it this thou meanest bears witness to thee ? Q. I see thou art a Wicked Creature , and hast NOTHING of God in thee , p. 70. Again , A. Since you own not the Scriptures as A Rule ; of what Vse are they ? Q. They are a Declaration of the Saints Conditions , p. 79 , 80. A. Are they of no further Vse ? Q. Not to us , p. 68. Again , A. The Apostle saith , Let Woman be silent in the Church ; why suffer ye Women to declare ? Q. The Women to be silenced is the Flesh , p. 71. A. Hath the Flesh a Husband ? Q. Yea , Ibid. A. Who is it ? Q. The Devil , p. 71. A. The Text saith , Let a Woman ask h● Husband at home ; must the Flesh be instr●cted by the Devil in the Things of Religion . Q. Alas for thee , I comprehend thee , an● see thy Subtilty , p. 71. Again , A. Are you then as perfectly happ● as ever you expect to be ? Q. We witness Perfection , p. 72. A. What Proof is this to another Man ? Q. We say we witness it ; is not th● Proof sufficient ? A. But what if I believe otherwise ? Q. We shall not spare to stigmatize th● Person that questions the Truth of our Sayings , p. 72. A. Will this convince me or any other● your Perfection ? Q. Though it do not , yet thereby w● shall render you so odious to our Fiends , th● they will believe nothing that is spoken b● you against us , p. 72. A. Doth not this signifie a very dishone● and malicious Mind ? Q. We care not what you think , prov●ded our Friends think not so , p. 73. — We will give it out , that we have both an●swered and confuted our Adversaries , an● ●r Friends will believe us , which is enough us , Ibid. in fin . Again , A. But since it is not the Good of 〈◊〉 Promises that shall be fulfilled to Persons ●ter Death , it must be some other Thing ; ●ay what is it ? Q. We say , there is a Seed shall be sa●d Dial. 1. p. 74. Dial. 3. p. 37. A. But if this Seed only be God and Christ ; ●hat is that to you ? Q. Is not this sufficient ? p. 74 , 75. Again , A. What is the Soul ? Q. It is a Part of God , and of God's ●●eing , p. 65. A. Is not this as much as to say , the Soul● God ? Q. Yea , Ibid. A. If the Light be God , and the Soul be ●d ; how say you , God sets up a Light in the ●ul ? Doth he set up a Light in himself ? Q. We are dead to Distinctions , p. 65 , 66. Again , A. But dost thou indeed believe , ●at those Quotations set down in the former ●ialogues are Forgeries ? Q. I do so , Dial. 3. p. 2. [ These are some of his Fictions . ] T. H. I can prove it all ; I cannot bate them a Word ; some I will prove by their own Words , and others by Consequence . W. P. He hath shut out himself from all Consequences by affirming that they are no other then what the Quakers give both in VVords and Practice ; and if the Quakers Expressions , then not T. H 's Consequences ; but if Consequences of T. H 's Drawing , then not the Quakers Expressions : And though we might allow W. Kiffin , or any sobe● Man to draw Natural and Genuine Consequences upon us , from our Principles ; yet we cannot give that Liberty to T. H. he having already excluded himself . [ Note Reader , that upon the great Crack that was in the Meeting ( which caus'd a Consternation at that Time upon many of the People ) they descended the Pulpit to a more secure Place ; at what Time J. I. thus spake to W. P. ] J. I. Mr. Penn , Inasmuch as you see the House hath shown it self so infirm , and that the People are so tumultuous , and that it may be dangerous not to break up the Meeting , we desire that you would consent to the Dissolving of it . W. P. Ah Jeremy ! had T. Hicks Heen but half so careful of not giving Occasion for all this Bussle , there had been no Need of thy Desire or our Grant : But the People begin to be setled ( crying out , there is no Danger ) and there are Places secure enough for you ( pointing to another Gallery ) and we are so deeply concerned in Defence of our Religion , that we are not willing to give away this Opportunity : Therefore Friends and People , I do beseech you to be still ; doubtless you are come to hear , and you are the present Obstructors of your own Hearing : We are denyed to be Christians , and are rendred unfit to live amongst Men ; to some of you we may be Relations ; to others Neighbours or Acquaintance ; howbeit , we are your Country Men : Give us a Hearing for our Religion ; Our Souls , Bodies , and all what is near and dear to us , is concerned in this Matter : Therefore once more I intreat your Silence , that we may proceed . R. F. a Scottish Priest undertook to speak on the behalf of T. H. excusing him for writing Dialogue-wise . G. K. It is one Thing to write Dialogue-wise , and another Thing to write a Dialogue ; for many in England did take it for a real Dialogue . [ Of which several present bore Witness . ] R. F. George , You know that Minutius Felix and several Ancients , Learned Men , have writ Dialogue-wise , as Lucian and Cicero . W. P. Dost thou mention Lucian and Cicero , Heathens ? R. F. Cicero was a wiser Man , Mr. Penn , then you or I ; he proved one God admirably well . W. P. It seems then our Light is good for somewhat , seeing a Heathen by that Light , could so admirably prove a God. Besides , their Manner of Dialogueing was not like T. H's , who so unfairly and unjustly misrepresented our Expressions , Principles and Religion . R. F. The Matter we charge upon you , is , that the Quaker is no Christian . W. P. We , what We ? who art thou ? R. F. I am a Christian . W. P. So say we ; that is but a begging of the Question . [ Here some answered , He is a Presbyterian Minister . ] VV. P. A Presbyterian ? what ! a confederacy ? [ Then Jeremy Ives , call'd an Arminian-Baptist , stood up . ] J. I. You say right , Mr. Penn ; I must acknowledge , the writing Controversie in Dialogue is a very unfair Way , unless the greatest Care be taken in expressing the Principles of the Adversary in his own words , and according to the best sense they will carry : But let us come to the Matter of his Dialogues , wherein he opposeth the Christian to the Quaker . — Well , J. I. it seems thou dost grant the first . W. P. I am willing to come to the Matter , if you would but hear , and not thus frequently interrupt me one after another . The second thing we object , as he tells us , is the Opposing the Christian to the Quaker : His first Reason for so doing , is Our Denying the Christ of God. His Proof , as he calls it , was out of my Book , call'd Reas . ag . Rail . pag. 54. The words are these : Let it suffice to the sober Reader , that we do believe That Christ , who is God over all , blessed forever , did come of Abraham's Seed according to the Flesh ; that the Body prepared of that Line was his Body ; that what Sufferings befell it , were the Sufferings of Christ ; just as the Body is call'd the Body of Christ . This makes very well for us ; for we are so far from denying him , that we acknowledge him to be God over all , blessed forever . R. F. But you deny him to be a distinct Being without you . W. P. No such matter ; for we acknowledge him to be a distinct Being without us , yet not divided from his People . [ Here T. H. whispered , R. F. saying , A distinct Person without them , or to that purpose . ] R. F. But you deny him to be a distinct Person without you . W. P. Thou didst just now charge us with denying Christ to be a distinct Being without us : This alters the Case ; acknowledge thy Mistake , and I shall answer . [ About this time they returned to the Pulpit again . ] T. H. I will prove the Quakers deny the Christ of God , from G. W. his Appendix to Reas . ag . Rail . pag. 27. And must conclude that it is a Design of Satan , to keep some Men in Carnal Imaginations , and Dark Thoughts of an Human , Personal Christ G. W. Here T. H. hath dealt unfairly , as they have done in their Barbican Relation , by leaving out the last part of the Sentence , which is explanatory of the first part , where I further explain it in these words , viz. consisting either of Flesh , Blood and Bones like theirs ; or of Flesh and Bones without Blood , and so of God's right hand , as limited to that Remoteness , that they neglect to wait for Christ's Inward and Spiritual Appearance , and the Knowledge of God's Right Hand near them , to save and preserve them from Sin and Death . Are not those carnal Imaginations , causing this Neglect , Sinful ? J. I. T. Hicks will prove his Charges . T. H. I w●ll prove them All , at least Most of them . [ Here the People hooted them , as if he cryed Guilty to some of them . ] W. P. T. H. had Liberty to make his general Answer without Interruption ; and will ye not give me leave to make my general Reply ? Let me proceed to end this second Head , and I shall hear ●illingly T. H. of the whole Matter : But it cannot be fairly done to over-look my Answer to the first Part , and thus unhandsomly interrupt in the second ; This is not to act the Christian : If you will be but patient to hear my Reply , I do engage to hear T. H's ; and if this day will not serve , he shall have to morrow ; and if that will not do , he shall have the day called Munday , and so on , till the Matter be throughly debated . [ Here Reader , a great Number of indifferent People cryed , Go on , go on : But J , Ives , &c. refused to hear any thing further , unless our Friends would give way to them to insist upon the Proof of our denying the Lord's Christ ; which was only therefore withsto●d by us , because it was out of that Order and Method T. H. himself had laid down to proceed upon . ] W. P. If you will not hear my general Reply , and thus unhandsomly over-run the first Part of the Charge , promise us that after we have discuss'd this particular Head , that you will go upon the Charges by us exhibited , and we shall condescend to answer you . J. I. T. H. and several promised , Yes , yes , yes . W. P. Then go on ; and let T. H. make good his Charge if he can . [ Here J. I. put forward to speak for T. H. upon which W. P. called out . ] W. P. Tho. Hicks speak out for thy self : thou art the Man I have to do withal . T. P. Mr. Penn , you promised to hear another speak for T. H. because of the Impediment of his Voice . W. P. What aileth him ! His Voice is loud enough to Charge , but it feems it is not loud enough to Prove ; But if T. H. pleads that Infirmity , I am content another should go on . [ The People cryed , Hicks , Hicks , Hicks ; whereupon T. Hicks advanced . T. H. They that deny the Lord 's Christ are no Christians ; But the Quakers deny the Lord 's Christ , &c. W. P. I deny the Minor , viz. That the Quakers deny the Lord 's Christ . T. H. They that deny Christ to be a distinct Person without them , deny the Lord 's Christ ; But the Quakers deny Christ to be a distinct Person without them , &c. J. I. W. P. answer directly . W. P. I desire that T. H. may explain what he meaneth by the term Person . T. H. I mean , the Man Christ Jesus W. P. Then I deny the Minor , viz. That we deny the Man Christ Jesus . T. H. I prove ye deny the Man Christ Jesus H. W. saith ; That Christ was never seen with Carnal Eyes , nor heard with Carnal Ears , &c. J. I. He that denyes that Christ was ever ●en with Carnal Eyes , &c. denyes the Man Christ ; But the Quakers deny that Christ ●as ever seen with Carnal Eyes , &c. — G. K. I answer by Distinguishing : Christ ● God , was never seen with Carnal Eyes ; ●ut as Man he was seen with Carnal Eyes . J. I. But he was Christ as he was Man How then was not Christ seen with Carn● Eyes ? G. K. We are to consider , that the Term or Names Jesus Christ are sometimes applyed to him as God , and sometimes to him ● Man ; yea , sometimes to the very Body ● Jesus : But the Question is , Whether ● those Names more properly , immediate and originally belong to him as God , or ● he was before he took that Manhood upon him , or to the Manhood ? We affirm , Tho●● Names are given to him most properly a●● eminently as God , and less properly , y●● truly , as Man ; and least properly to his B●●dy , yet to his Dead Body . J. I. Where do ye read , that the Care● was called the Christ ? [ VVhereupon several grieved at such reverent Expressions , cryed out , Where d●● thou ever read that Christ's Dead Body ● called a Carcass ? ] W. P. I beseech you for the Lord's sa● that we may treat of these things as becom● Christians , with an holy Fear & Reveren● G. K. I prove that the Dead Body of ●●sus was called Christ from the Words of M●●ry , Where have ye laid him ? [ With this J. I. broak forth into a Laugh●er , with the Confederates . ] C. H. Are you not ashamed to laugh at ●lain Scripture-Words . G. K. But I prove that he was Jesus Christ before he took Flesh , Ephes . 3. 9. who cre●ted all things by Jesus Christ . J. I. George Keith , Is this to be a Respondent ? Are you a Schollar , and do not know better the Rules of a Respondent ? G. K. Yes , I will justifie is , that it is lawful for me to give the Reason of my Distinction . T. H. I will prove the Quakers to be no Christians . C. H. There are two VVayes of proving a Man no Christian ; the one by Principle , the other by PRACTICE Jeremy . J. I. They that say , That Christ cannot be seen with Carnal Eyes , and was never visible to wicked Men , do deny the Lord 's Christ ; for he was seen with Carnal Eyes , and by wicked Men. W. P. I distinguish upon the word Seen : VVicked Men might see him in that Bodily Appearance , and yet not see him to be the Christ of God ; they saw his Manhood , but did not see his Christsh●p . [ Here Reader , J. I. T. Hicks , &c. fell a laughing , and set many of their own Party into an indecent Noise ; at which W. P. thus reflected : ] W. P. Are you not ashamed ? VVill you pretend to prove us no Christians , and yet behave your selves so like Vnchristian Men , to laugh about matters of the greatest Moment . I will prove to you , that not all who saw his Manhood did see him as Christ . First , From Christ's VVords to Peter , when Peter confessed , that he was Christ , the Son of the Living God , viz. Flesh and Blood hath not revealed this unto thee , but my Father which is in Heaven ; Therefore Peter with a Carnal Eye could not have seen the Lord's Christ , much less VVicked Men. My second Proof is from the Apostles VVords , 1 Cor. 2. Whom none of the Princes of this World knew ; for had they known him , they would not have crucified him . Now Seeing and Knowing in Scripture are sometimes equivalent ; consequently , Christ as to his outward Appearance might be seen by Wicked Men , yet not seen or known to be the Christ . And that was the seeing plainly intended by E. B's VVords . G. K. Christ said , He that hath seen me , hath seen the Father ; but no VVicked Man hath seen the Father ; therefore no VVicked Man hath seen Christ , as such . [ Upon this J. I. according to his usual Practice flung up his Hand to the Company , bespeaking them for a Noise , expressing himself to this Purpose . ] J. I. This is a Distinction indeed ; just as if I should say when I see W. P ' s. Body , I do not see W. P. because I do not see his ●oul , or that which is more excellent in him . [ A meer Shuffle ! The Comparison being altogether unequal , as many replyed ; for it no way lessens the Distinction , nor the VVeight of those Scriptures above-mentioned ; As also , they that saw him as the Carpenter's Son , did not see him as the Christ of God. ] J. I. Is the Manhood a part of the Lord 's Christ ? W. P. Is this to prove the Charge of our denying the Lord's Christ ? It seems we must be here to be catechized , and ye will not answer us one Question . [ VVhereupon J. I. lifted up his Hands and Voice , as if he had sound out the Secret , crying to the People . ] J. I. Now ye see after what Manner they own the Lords Christ . [ Here some of their own Party gave him an Acclamation . ] W. P. Friends , I desire you to hear me : I shall answer J. I. his Question , if he will promise to answer mine . J. I. I will answer it . W. P. Then I here declare , that we do faithfully believe that Holy Manhood to be a Member of the Christ of God. [ Upon which the People cryed , Very well ; and W. P. directed his Question to J. Ives . ] W. P. VVas he the Christ of God before he was manifested in the Flesh ? J. I. He was the Son of God. W. P. But was he the Lord 's Christ ? I will prove him to have been the Lord's Christ , as well before as after . 1. From the Apostle Paul's VVords to the Corinthians : That Rock was Christ . Next , From Jude , where some Greek Copies have it thus , That Jesus brought the People of Israel out of Egypt . [ To which we receiv'd no Answer , though we often called upon him for it ] G. K. If they own him not to be the Christ , before he took Flesh , they take Part with the * Socinians . [ Here J. I. being manifestly at a loss , fell into a heavy Repetition of some former Passages , impertinent to the present Matter , with his so and so ; and what if I should say , &c. to the nauseating of the Minds of the People , which he perceiving , ●etook himself to this Question , as his last Stratagem . ] J. I. But do ye believe that Christ in his Human Nature is in Heaven . [ After the Discourse between VV. P. G. K. on the one part , and J. I. and T. H. ●n the other , about seeing the Lord 's Christ ; ● . VV. in this wise opened and referr'd the Matter to the Peoples serious Considerations . ] G. W. You have heard the Charge against ●s , and the Distinction that hath been made between Seeing and Seeing of Christ ; as na●ely , between the Spiritual , Saving Sight● the Lord's Christ ; and the Seeing of his ●tward Man , Person or Body : In this last ●ense , it could never be intended that it was ●t visible to the outward Eye ; But as he was ●e Spiritual Rock which all Israel drunk of , ●d as he was before Abraham was , and as ●●rified with the Father before the World be●n , and as Christ himself saith to Philip , He ●●t seeth me , seeth my Father also : And it ●ere only Saints or Children of Light , who could truly say , We have seen his Glory as the only begotten of the Father , full of Grace and Truth ; In all which Considerations or Sense of Seeing , the Lord 's Christ was only seen spiritually , and not with Carnal Eyes ; therefore we may leave this Matter with the People , seriously to consider of . [ To which J. Ives granted that it might be so left ; yet presently after , instead of proving us No Christians , he urged that Vnscriptural Question aforesaid upon us . ] J. I. Do ye believe or own that Christ is in Heaven with his Human Nature ? W. P. VVe do believe the Man. Christ Jesus to be glorified in Heaven . [ VVhich Answer J. I. refused to accept , because they were not the Terms of his Question . ] W. P. VVhat difference dost thou make between the Manhood and Human Nature of Christ ? J. I. None , if you mean candidly . W. P. Then I do mean and speak candidly ; we do believe that Holy Manhood to be in Heavenly Glory . J. I. Why did not you say so before ? [ The People said , It is enough . ] [ J. Ives immediately withdrew , and went his VVay . ] [ It being dark , we call'd for Candles to be ●●ght'd , in order to prosecure our Charges ; but some of them cryed out , Away , away , away ; no Candles to be lighted : At length we got some ; But Th. Plant appeared in the Pulpit , desiring to be heard a few Words , which were to this Purpose , directed to G. VV & VV. P. ] T. P. The Doors are broken , and several Things necessary to be repared , which , if the Meeting should not be broke up , the Carpenter cannot have Time to do it before our First-Day Meeting : And inasmuch as such great Meetings are attended with Inconveniences ; we desire that five of your Friends may meet five of our Friends , in order to consider about an other Meeting . W. P. It is your House ; we are not willing to be Trespassers , and must thus far acquiesce in your Requests , to withdraw at present ; only , inasmuch as we have been publickly wronged , it is but Reasonable we should be publickly righted . T. P. That is but reaso●able . VV. P. Then we accept the Offer of five of Side , to consider of a further Meeting . T. P. We take it kindly from you . W. P. Friendly Auditors ; Before ye de●art , I desire that you would be pleased to ●●ke notice , that whereas it hath been ob●●cted against us , we deny the Lord 's Christ , in order to make good T. H's Dialogue , in opposing the Christian to the Quaker , as if the Quaker were no Christian : We do here solemnly declare , that with Reverence we believe and confess to Christ , both as he is the Man Jesus , and God over all , blessed forever . And this further I would leave with you , that though we are jealous of expressing our Faith in unscriptural Terms , as , God-Man , a distinct Person without us ( which limits and confines him to a Remoteness ) Human Nature of Christ in Heaven , &c. yet you see we have declared that to be our Belief , which they acknowledge to be the true Sense and Meaning , signified by that Explanation they put upon their own Termes . Now do but weigh , how unreasonable it is , that for rejecting certain Terms , and those Vnscriptural too , we should so publickly , and with such Severity be Vnchristian'd to the World by T. H. &c. G. W. I also desire to be heard a little . Here hath been a great deal of words about Christianity ; But while the Name of Christ hath been often mentioned , there is not that Reverence to him shown among you , that ought to be in Discoursing about Christ and Christianity : It doth ill become Professors thereof to shew themselves in this Rudeness , Clamours and Confusion , as many here have done ; But since Christianity is so much talkt of , it is necessary to know , What Christianity is . It is not a Profession or meer Notion of Christ ( how true soever ) but it is a being like Christ ; He was Patient , Meek , Humble , Low in Heart , &c. in all which true-Christians are Conformable unto him , and Bear his Image . — We have been by these Interruptions diverted from pursuing our Charge againt T. H. who hath most grosly abused Vs , our Religion and Sufferings ; insinuating that they were for Carnal Interest , and Satisfaction of our Wills and Lusts , as if on this account our Friends offered up their Lives , and all that was Near and Dear to them in this World ; ( many Dying in Prison in New-Gate in the time of the Infection , and at other times , for bearing an open Testimony in their publick Meetings in this City of London ) Let All who are Serious & Impartial , judge concerning this manner , and how this man hath abused Us and our Sufferings , &c. And , seeing that a Dismission of the Meeting is desir'd by them , the Place being theirs , that they may have no occasion against us , I intreat that all our Friends may peaceably withdraw : And T. Plant , desire the same of them that belong to them . T. P. I desire that all may quietly depart . G. W. I desire also that those in the Galleries take time to go down gently that none be harmed . Further , That since we have mutually agreed to dismiss the Meeting , T. Plant , I desire that none of you , the Baptists , would stay after us , to render us Odious ; but depart with us . T. P. We will. [ And accordingly the Multitude peaceably withdrew , and dispers'd themselves . ] A Catalogue of some of those Things charg'd against T. H. either Wholely Omitted or ●●airly Examined in your ●●te Relation of the Barbican Meeting ; pointing you to the Particulars in the Books . General Charges . 1. A Dialogue between a Christian and a Quaker [ yet made by T. H. ] viz. wherein , saith he , is faithfully represented some of the chief and most Concerning Opinions of the Quakers ; Together with their Method and Manner of Reasoning in the Defence thereof ; published for Common Benefit , Dial. 1. Title Page . 2. His Abuse of our Sufferings . His Discourse runs thus , viz. Q. Why will you not be free , and plainly tell me , what it is that doth influence and prevail with you to do and suffer as you do ? A. What dost thou think it should be ? Dial. 1. p. 75 . Q. May not the Satisfaction of your WILLS and LUSTS , the promoting your Carnal Interest , be your chief Motive and Inducement ? A. VVe deny the Flesh , and the Lusts : This is thy own dark Imagination . Q. May not you live in , and fulfil the Lusts of the Flesh , whilst you deny it in words ? I am serious with you , since your Opinion denyes any Eternal Advantage to be reaped by Persons after Death , in denying the Resurrection of this Body ; Must you not then have respect Only to somthing to be enjoyed here , as your Encouragement ? A. We are above the World and all its Encouragement . Q. This is no other to me then a Vai● Boast , because I am assured no sort of Peo●ple whatever , do more eagerly grasp af●ter the World then you do , insomuch tha● ( I believe ) your Carnal Advantages is o● great thing in your ●ye in your sedulou● Endeavours to augment your Numbers ; ● I mistake you , inform me what it is that do● animate you ? A. Thou seest we suffer in our worldly concerns for our Principles ; How then can this be our Encouragement ? Q. Though you may sustain some outward Losses ; yet , whether ye have not a way to augment your outward Gains by Loosing ? 3. Are you then as perfectly happy as ever you expect to be ? A. We witness Perfection , 1 Dial. p. 72 , 73. Q. What Proof is this to another Man ? A. VVe say we witness it : Is not this Proof sufficient ? Q. But what if I believe otherwise ? A. VVe shall not spare to stigmatize and condemn that Person that questions the Truth of our Sayings . Q Will this convince me or any other of your Perfection ? A. Though it doth not , yet thereby we shall render you so odious to our Friends , that they will believe nothing that is spoken by you against us . Q. Then may I not conclude , that the Reason why you so freely rail against , & reproach your Opposers is only to secure your Credit with your own Proselytes ? A. I cannot deny but that there may be something of that in it . Q. VVill you be so liberal of your Revilings , whether your Adversaries give Occasion or no ? A. It concerns us to render them as ridiculous as we can , and to make our Friends believe they do nothing but contradict themselves ; And if this fail , we will insinuate by way of Question something that may be reproachful to them , &c. Q. But doth not this signifie a very dishonest and malicious Mind in you ? A. VVe care not what you think , provided our Friends think not so . Q. One of your Friends meeting with a Person that had writ against you , tells him , That if he did write any more against them , that they would print any thing against him that any Person would report , be it what it would . Is such a Practice a Proof of your Perfection ? A. Now thou slanderest us . Q. Do you believe the Scriptures to be the true Sayings of God ? A. Yea , so far as they agree to the Light in me , Dial. 1. p. 66. Q. Ap. Ans . p. 29. 5. Q. VVhen we make use of the Scriptures , 't is only to quiet and stop their Clamours that plead for it as their Rule , Dial. ● pag. 24 , 25. 6. That they ( viz. the Quakers ) render the holy-Scriptures to be of no more Authority then the Fables of Esop ; and esteem them inferiour to their own Pamphlets , 2 Dial. Epist . p. 5. Q. Ap. Ans . p. 29 7. That the Blood of Christ in their Esteem is worse then the Blood of a common Thief , Dial. 1. p. 9. & 38. Contin . p. 4. Q. Ap. Ans . p. 31. 8. That the Quakers have discovered themselves to be no other but the Spawn of that wicked Brood the Ranters , having licked up their Vomit , Dial. 3. p. 80. 9. That the Quakers owning Jesus Christ is indeed no other then a meer mystical Romance , 1 Dial. p. 10. Contin . p. 9. 10. That the Tendency of all the Quakers Reasoning about Instituted Religion is to debauch Mankind , Dial. 3. p. 65 11. That the Quakers appoint their Ministers afore-hand to speak in such a Place at such a Time : That their Meetings are only and principally to decoy , trapan and inveigle others , Contin . p. 66. Q. Ap. Ans . p. 27. 12. That our Principles improved , are destructive to all humane Society , Contin , p. 59 , 62 , 69. 13. His kind of treating us with reviling Language , viz. Cheats and Impostors , Lyars Malignant Errors , Hypocrisie , Deceit , Equivocations ; The VVay they arrived to that Degree of Perfection , was by Quaking , Foaming at the Mouth , with dreadful Roarings and Howlings ; and this , he sayes , the Devil influenced us into . Again , Delusions , impertinent Cantings , Non-sense , Blasphemy , the Devil's Slaves , Paganism , Satan's Snares , Pernicious and Perilous Errors ; they are inspired and influenced by that grand Impostor the Devil ; Blasphemous and Ridiculous Canting ; Enthusiastical ; they Decoy and Trapan ; your Idle , Non-sensical and Blasphemous Prating ; Inspired by Satan ; You are as Vile Impostors as ever were . Thus much of us and our VVay in general , besides his Knaves , Coxcomb , Impudent and Audacious Fellows , that he has called our Friends on Religious Conferences : Mad-men , Absolutely Infatuated , Distracted , Monsters in Religion , Dissemblers , Knave , Impudent Fellow , little Respect to Magistrates , VVilful Lying , the most implacable Enemies to the Christian-Religion , as vile Impostors as ever were , &c. to which is added Dial. 1. p. 76. Romish Emissaries : See Reas . against Rail . p. 170 , 171. Append. ibid. p. 7 , 8. C●u●t . Chr. p. 120. Q. Ap. Ans . p. 24 , 25. 14. He proclaims to the VVorld , that our Religion is a meer Cheat , calculated only to the service of the Devil , and their own Lusts , Dial. 1. pag. 62. 15. If a Merchant sell you his Goods , he must stay for his Money till you ( saith he ) be moved to pay it ; till which time you are under no Obligation in point of Duty . You say , 't is necessary to have things reveal'd to you , with respect to your Conversation in the VVorld , which are not to be found in the Scriptures , no not by Consequence : How then may your Creditors be assured it will be revealed to you , to pay what you ow them ? Scripture and Reason would , and do teach you herein , but these you must be dead unto ; who knows then what may , or may not be revealed to you ? 'T is not unknown that a Revelation hath been pretended to excuse the Payment of a just Debt . And why may not that which hath been ( even amongst you ) be again ? But is it reasonable that Men should be baffled out of their just Rights by such unjust and wicked Pretences ? Continuat . pag. 69 , 70. Charges against Particulars . 1. That Jesus Christ came to seek and save a lost God ; and that the Seed of God in Man only , and nothing else is taught , &c. Contin . p. 49 and 66. 2. That Nich. Lucas , a real Quaker , was moved to declare his mind thus , ( to one I know very well ) Thou mayst burn thy Bible , and when that is done thou mayst serve God as well without it ; And if thou hast a mind to have a Scripture , thou mayst write as good a one thy self , Cont. p. 5. & 60 , 71. Dial. 3. p. 3. & 86. 3. Chr. I have formerly detected you of several pernicious Opinions concerning the Scriptures , the Light within , the Person of Christ , and the Resurrection of the Dead , &c. which I presume by this time you have considered ; VVhat say , you thereunto ? Quak. I say , the Plagues and Judgments of God will follow thee , G. W. Contin . p. 1. Dial. 3. p. 85. Q. Ap. Ans . p. 30. 4. His false Reflections upon Stephen Crisp , Dial. 1. p. 44 , 45. 5. His several Abuses of W. Pen , cited in his Book , call'd , Reas . against Rail . Cont. p. 52. Dial. 3. p. 1 , 2 , 4 , 10 , 13 , 41 , 68 , 69 , 70 , 72 , 73 , 74 , 80 , & Epist . The Contradictions charg'd upon T. Hicks , Counterf . Christ . detect . p. 3. 48 , 49 , 50 , 51 , 52 , 53 , 54. Further we have several Exceptions against your Manner of Appointment , and Management of the Meeting at Barbican . VVe also Except against your late Book , called , The Quakers Appeal Answered , as not making good the Title thereof ; And because many Things are overlook'd , for which you say the Appeal was made , and several Things unfairly cited . Which are but some of those many things we have further to object against T. Hicks and his Abettors , when the●e are particularly and fully considered & determined in publick . And we having thus far condescended , we expect a publick Meeting without delay fairly to examine and discourse Matters ; which when done , we are willing to come to the Doctrinal Points ( which are chiefly in Controversie ) concerned in T. H's three Dialogues ; our very Aim and End being for Truth and Righteousness , and that things may be mannaged in Good Order . George Whitehead , George Keith , William Penn , Stephen Crisp , Brother IVES , I Was sorry to see Thee appear in the Pulpit ( I will not say Cock-pit ) as an Assistant to one that would prove the Quaker No Christian We saw him foyl'd in his first Attempt , to prove his Way of Writing ; For , as Mr. Penn truly said , There is a vast Difference betwixt a Dialogue composed for Information , and one for Disputation ; In the first I only write my own Judgment , in the other an Adversary's . But moreover , I wonder thou wouldst put that Ensnaring Question to them ( which was best answered with Silence ) viz. Whether the Humanity was a part of Christ : For what if they had turn'd another upon thee to the same Purpose , thus , Whether that which was crucified , and satisfied for Sin , was a Part of Christ , or whole Christ ? Would not the same or more Absurdities have fallen upon thee , if thou hadst directly answered ? Brother , let us leave dividing of Christ ; and put not such Queries , which bring Inconveniencies upon both Parties . Again , Thy Way to prove them will as easily prove us all No Christians ; for I suppose thou wast running to this , That he that denies a Part of Christ denyes the Whole ; but the Quakers deny a part , Ergo. Then why may not another reason thus ? He that loves not Christ , denys him ; he that keeps not his Commands , loves him not , and so forward to this , That Non-conformity to every Command of Christ is a Denying of Christ , then must the Presbyter . and Independents be No Christians for denying Baptism ; and some Baptized Churches must be Antichristian for denying Laying on of Hands on all , and others for not keeping Saturday-Sabbath ; But God forbid that we should thus proceed to Heat henize one another for Diversities of Apprehensions concerning the Nature , Offices or Ordinances of Christ . T H. has Dialogued so long , till he has fill'd the Quakers Meetings in these Parts : And for ought I see , the more We Strive , the more They Thrive . It s strange we cannot observe the Counsel of our own Bible , to let them alone ; for if they be not 〈◊〉 God , they shall not stand . Let us contend against all Faith that leads to● an Unholy Life , which doubtless the Apostle intended , when he bids us Contend for Gospel-Faith , and not Doubtful Disputation . One Thing more I noted , which was not fair , viz to set Women at the Door of the Disputation , to sell a Pamphlet to exasperate the People against the Quakers ; verely , he that did it , acted too much like a Poch●r , which if he can , will wound the Hare before he courses her : I was so troubled at it , that I desired the Woman to remove , or forbear shewing till the Dispute was past ; but she was so Zea●ous in her Business , that I fear , she was hired : Whatever the Design was I know not ; but truly the Substance of the Pamphlet was very Weak ; for by the very same Argument he may prove all our Pedigree from the Pope , as well as the Quakers ; but the Sheet it self smelt of the Spirit of Persecution , which is the very worst Part of Popery : But no more at present , only this , If thou hear of a Disputation again , do thy Endeavour to have it out of the City ; three or four Miles Distance had freed you from that Rabble , which I perceive will alwayes disturb and make utterly unprofitable all Meetings of that Nature . From Octob. 12. 74. Thy Loving Friend and Brother W. L. Postscript . FOrasmuch as the Baptists , &c. h●●● publickly ( though falsly ) accused a●● charged us with Denying the Christ of G 〈…〉 the Worth and Authority of the holy Scr●●tures , and other things of the like Natur● we do ( for the stopping of the Mouth 〈◊〉 Slander , and informing the Simple ) decl●●● in the Presence of God , That we do high Honour and truly Own the Lord Jes●● Christ , as he is born witness of in the ho●● Scriptures , both as he is God , and as he too● upon him Flesh , and fulfilled the Law in th● very Body prepared for him above Sixte●● Hundred Years ago , in which he resist●● and overcame the Divel , and became a compleat Sacrifice for Mankind in general . And further , In Simplicity and Plainne●● of Heart we own him in all his Offices reco●ded in the holy Scriptures . And concernin● the Scriptures , we Esteem them and Ow● them as the Words of God , spoken by the Spirit of God , moving in Holy Men , Prophets , Christ , his Apostles and Ministers and that they are profitable for Doctrine Reproof , Correction , &c. yea , we truly value them above all the Books extant in the VVorld , and do hold it our Duty to live that Holy Life they call for and exhort to ; and they were written for our learning , that we through Patience and Comfort of the Scriptures might have Hope : And we wish with all our Hearts , That whole Christendom , who Honour them with their Lips , might come to live that Holy Life which they exhort to ; For it is not the bare Profession of God , Christ and Scriptures , and other Heavenly Things in VVords , that availes any thing ; but a living a Godly Christ-like Life , is the Sum of Christian Religion . W. S. THE END . Notes, typically marginal, from the original text Notes for div A50496-e290 * And there is some Cause for Suspicion ; for a profest Socinian confederated with them , and sat very near the Pulpit . 
A46634	----	A vindication of that part of Spira's despair revived which is challenged by the Anabaptists, and shamefully callumniated by John Wells, a Baptist preacher : wherein also some things are handled relating to infant baptism and dipping in baptism : particularly it is evinced that dipping is not essential to the sacrament of baptism / by Thomas James, author of Spira's despair revived. James, Thomas. 1695 Approx. 99 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A46634 Wing J437 ESTC R32366 12648054 ocm 12648054 65213 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46634) Transcribed from: (Early English Books Online ; image set 65213) Images scanned from microfilm: (Early English books, 1641-1700 ; 1528:24) A vindication of that part of Spira's despair revived which is challenged by the Anabaptists, and shamefully callumniated by John Wells, a Baptist preacher : wherein also some things are handled relating to infant baptism and dipping in baptism : particularly it is evinced that dipping is not essential to the sacrament of baptism / by Thomas James, author of Spira's despair revived. James, Thomas. James, Thomas. Spira's despair revived. [6], 32 p. Printed for John Lawrence ..., London : 1695. Imperfect: pages cropped with some loss of print. Reproduction of original in the Union Theological Seminary Library,New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Anabaptists -- England -- Controversial literature. Infant baptism. 2005-11 TCP Assigned for keying and markup 2005-11 Aptara Keyed and coded from ProQuest page images 2006-09 Taryn Hakala Sampled and proofread 2006-09 Taryn Hakala Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A VINDICATION Of that Part of SPIRA's Despair Revived Which is Challenged by the ANABAPTISTS And Shamefully Callumniated By JOHN WELLS , a Baptist Preacher . Wherein also some Things are Handled RELATING TO Infant Baptism , AND DIPPING in BAPTISM , Particularly it is Evinced , That Dipping is not Essential to the Sacrament of Baptism . By THOMAS JAMES , Author of Spira's Despair Revived LONDON : Printed for John Lawrence , at the Angel in the Poultrey , 1695. To those Inhabitants of Ashford and the adjacent Parishes , who attend upon my Ministry . Beloved Christians ; THE Dedication of these few Sheets of my Vindicatio● is due to you ; and it would be a Crime to prefix any ●ther Name or Names : You are concerned with me in th● Matters here spoken to ; and your Concern is little le●● than that of my own ; yea upon some Accounts it is evident●● greater : You have also some knowledge of these things ; yea som● of you do know the truth of what I write , to your exceedin● great grief and sorrow . This Neighbourhood hath of a long tim● been the Seat of many Anabaptists ; and the Stirs they have mad● have not been small ; witness that Disputation held in the Paris● Church July 27. 1649. between Fisher and several Ministers , b●fore some thousands of Hearers ( about three Thousand , as th● Printed Relation telleth us it was guessed ) and a late one b●tween them and my Predecessour ; and they have not come short 〈◊〉 my time , having urged me to the same , though I have answere● them only with contempt of their Challenge . The Reflection I made touching their troubling weak and unst●ble Souls , and their Practices of this kind , are Matters well know● to many of you : Every Day discovers how restless they are 〈◊〉 turn some or other of you away from the Faith you profess , an● to make you renounce your first Baptism . Vpon these Account 〈◊〉 judge it a part of my Ministry , which I have received in th● Lord , to watch over you , and to preserve you from those Seducer● and if I should not take all occasions to warn , to exhort , and i●struct you , I am afraid I should not fulfil the same . Beware of ●hem therefore , and be not terrified and dismay'd at their bold and desperate Speeches , cavilling at , and condemning Infant-Bap●ism as a new Doctrine , a Scriptureless thing , as Antichristian ; which yet was practised many hundred of Years before the Name of Anabaptists , or Baptists ( being taken for a Society of People opposing Infant Baptism ) was ever known in the World , and long before the Man of Sin was ever revealed . But why should ●ou be afraid to have your Children baptized , when Christ shewed his Love to those Lambs , by taking them in his Arms and blessing them ; and the Holy Ghost makes no difference be●ween them and the oldest Disciples , calling them Holy , and saying , the Promises equally belong to them ; and God to where in all his Word forbids you to dedicate them in Baptism , or refuseth them ? Let them shew you that Scripture , if they can , which forbids Children to be baptized . What , hath God less love for your Children than for those of his old People the Jews ? Is his Mercy clean gone from our ●hildren ? Is he not the God of the Christians also ? Yes ve●ily the same God in Covenant ; for he is a God keeping Cove●ant and Mercy with his People ; whose People we are if we be●ieve on Jesus Christ his Son ; and we are Children of Abra●am , to whom Circumcision was given as a Seal of the Covenant ●od made with him and his Seed ; to which Baptism now answers ; Christ changing the two old Sacraments , Circumcision and the Passo●er , into Baptism and the Lord's Supper , the Subjects of them ●ho were to receive Spiritual Benefit and Priviledge thereby ●eing still the same . Many things I know they have written to ●isprove this ; but I seriously profess , that their Distinctions and ●ub distinctions about Circumcision being a Seal to Abraham , and ●ot to his Seed ; the two Covenants God made with him , & c. ●●re so handled by them in some of their Books scattered among us , ●hat I can hardly understand them , and wonder how they could render ●●ich plain Matters so intricate . But until they can shew you ●ow God makes a difference between Children under the Law and the Gospel , taking theirs in , and leaving ours out , why should yo● keep your Children back from the priviledge of so blessed a Sacrament , or seek a new Baptism for your selves ? As for the point of Dipping , can you , dare you lay the stress of the Efficacy of a Sacrament wholly upon the quantity of Water , as though the application of more , or in another way than Sprinkling or pouring● could profit you so exceedingly ? Or , must you needs be adult , and profess yo● Faith , as though the Vertue of the Sacrament did wholly consist in what you do , and nothing in the Grace of God 〈◊〉 Cannot God bless his own Ordinance to Infants ? Beware , I be●seech you , least you should provoke God , by limiting him after thi● manner , and scandalize your Brethren , and all the Reformed Churches of Christ , even the purest of them ( as that of the Wa●denses , now commonly called Vaudois , who were never tainte● with any Corruption of Antichrist , but certainly the most pur● and Apostolical in the World ) who baptize Infants , and generall● apply the Element of Baptism some other way than by dipping as by pouring it on , sprinkling , &c. But , I pray , what do yo● see in these Men that you should think the Word of God came only to them ? What Power and Demonstration of the Spirit is ther● in their Preaching ? What Holiness and Exemplariness in the●● Lives more than others , to convince you that they are the Peop●● of God above others ? I do not go about to set you against their Persons , or Societies , and therefore say nothing that may tend to the●● Reproach , but I am shewing you how vain it is to believe eve●● Word they say , to prevent your being insnared by their confident boasting of things they are never able to prove . Let me speak 〈◊〉 some of you in the Words of the Apostle ; Be no more Childre● tossed to and fro , and carried about with every wind of Doctrin● by the● slight of Men , and cunning craftiness , whereby the he in wait to deceive : And I do earnestly exhort you all , to a●tend to that Gospel Precept , If it be possible , as much as ●●th 〈◊〉 you , live peaceably with all Men ; live peaceably even wi●● these Men ; as they are Neighbours live in love ; let not the● Questions and Strivings about Matters of this or any other natu●● imbitter your Spirits , and provoke you to speak unadvisedly , much less to be guilty of any Misbehaviour in your Actions ; rather pity them , and pray for them : They are their own Enemies-many ways , especially their Childrens , whom they debarr of many blessed Priviledges ; therefore pray for them , and be at peace with them : The strange Divisions of the Land of our Nativity is a sorrowful Consideration to all that fear God , and are by no means unnecessarily to be widened : I could upon this account be content most gladly to be silent ; but my own defence , and your security , will excuse my Vndertaking : But truly I had rather appear among you in the Pulpit than in Print ; and had rather speak five Words to Edification than ten thousand in a way of endless Controversie . As for you , my Brethren , believe the Promises , observe the Institutions , and obey the Words and Commandments of our Lord Jesus Christ , and keep your selves pure , that none may be able to speak evil of you , or to reproach your good Conversation ; this will give you Peace , and end in your everlasting Happiness . For this I make my Prayers to God for you ; as also that he would stablish , strengthen , settle you ; hoping to approve my self a faithful Minister of Christ unto you in all things , desiring and endeavouring your eternal Salvation , as I am Your Friend and Servant in the Work of the Ministry , THOMAS JAMES . From my Study , June 25 , 1695. A VINDICATION , &c. ON May 21. I received a Letter with a printed Book inclosed , being entituled , A Reply to that part of Spira's Despair Revived , in which the Baptists in general are concerned ; but more especially those at Ashford in Kent . &c. Upon reading of the same , I find it such as may , if unanswer'd , turn to my great Disgrace and Contempt ; yea , and not only so , but it may be a means to invalidate that Evidence which I have brought in that Spira revived for the Truths of the blessed Gospel , witnessing against the Atheistical Principles of this Age : And yet further , this shameful Reply ( for so it shall quickly be detected ) is dedicated to the Honourable Lord Wharton , seeking Patronage from so great and worthy a Person , and so abusing of his Name . These things have such weight with them , besides what else I shall offer toward the Conclusion , that though some are for my silence altogether ( it being hardly worth while to answer such ignorant and clamorous Persons , my own integrity , through the Grace of God , being well known , and no ways obnoxious to their Slanders , being not likely , I mean , to suffer any dimution in my Credit and Reputation here upon ) yet I cannot forbear , being so nearly concerned , and especially for the Truth 's sake , to write a few Lines , and publish a short Answer in order to so just and necessary a Vindication . Now , that I may not be tedious , being indeed under a Temptation thereto , writing in so just a Cause , in defence of the Truth and my Credit , which are exposed in a shameful manner by that Reply , I will confine my Pen with in these narrow Bounds , to write but of three things ; one concerning the Person who makes the Reply , and the manner of it ; th●● next concerning the Charge which is brought against what I formerly published in that Spira , so far as it respected the Anabaptists which consists of two parts ; one concerning the poor Melancholy distracted Man , R. M. and his tragical end ; which gave me occasion to reflect on the Anabaptists , as those that did him some wrong , troubling him with their Notions about the necessity of Rebap●●zation ( or being Dipped ) which prov'd injurious to him in his weakness and strange confusion of Mind : The other concerning what I have written of their practising the like upon many others in much like Cases , troubling the weak and unsetled Christians , eagerly urging them to be dipt , and , as I said , making it a Salve for every Sore . In doing this I will consider the most material Passages in that Piece , laying open the Ignorance and Injustice of the Publisher , the several Slanders , Falshoods , and such other things as make it appear to the World , that what I wrote of the Anabaptists , so far as I had knowledge of them , was true and sincere ; and that their Reply is a mere Slander , and bold and impudent Denial and Contradiction ; whereas they have nothing to object in Truth and Sobriety . The first thing which I consider , and is very material , is the Person who makes the Reply , and goes about to lay grievous Matters to my Charge , as though I had wickedly forged all I have written against the Anabaptists . In the Conclusion ( p. 23. ) he writes thus of himself and the Matter : Sir , I am a Stranger to you , N. B. and to the whole Matter , any otherwise than as I meet it in your Book ( and some Friends ●ear you gives some Account ) which hath loaded us with a greater weight ●han is fit to be born . Now surely this is a strange thing , and most unrighteous , unjust , and , it may be , unparalell'd , for a Person who owns himself a perfect Stranger to me ( as indeed he was , and is ) upon the reporting a Matter to him , to Write and Print at ●his rate against me . What , a Stranger to the whole Matter , and yet to Print at this confident rate , aspersing , and slandring me for what I have written ; and yet he knows not but it may be all true ; as indeed it is , and will be made appear ? But Mr. Wells , ( for I think he that is a Preacher , and is entrusted to Print on the behalf of his Brethren , may deserve this Title ; though what he is , or his Quality or Calling I know not ) was told what I had written was all false ; and of this some Friends gave him an account : What then , is Mr. Wells's Pen become Mercenary ? And will he be a Champion for his Friends , right or wrong , though perchance he fight against the Truth ? How is it otherwise than so , seeing he knew not the contrary , never hearing but one side ? but surely Charity should have believed better , and ●oped better of a Man of whom he knew nothing ; and I have reason to think that no Crime was laid to my Charge by his Friends ( and mine Adversaries ) save only , I charged them thus and thus ; and I cannot else imagine how he comes to give me that honest Title of Worthy Sir. Strange , that he should Print against me , and declare peremptorily to the World , that I was guilty of all the Evil he says of me , and not first vouchsafe to send a few Lines , and enquire whether I could make any defence for my self , or had any thing to say before he pass'd Sentence , and openly condemn'd me : What , did he think I had nothing indeed to say , not one Word ; no Evidences to be produced , nor any Proofs of what I had alledged ? That good old Sentence , Audi alteram partem , which was ever esteemed so necessary a Rule in Judgment , is quite laid aside , and not at all regarded ; it seems Mr. Wells never thought of it , and , to speak the truth , I vehemently suspect he never knew it . Should a Judge sentence a Man upon report only of his Accusers , never examining him , nor hearing what he had to say for himself , it would , no doubt , be construed the greatest piece of Injustice and Cruelty : Such as that of King James the First ; who coming out of Scotland to London to take the Crown of England , first discover'd his Disposition to Arbitrary Government , saith my Author at Newark ; for being told that one had cut a Purse in Newark , the King , without any legal Process , or the defence of the Party , signed a Warrant to the Sheriff of Lincolnshire to hang him , which was executed accordingly : And this , saith he , was a Blot in the Scutcheon of King James the First . The Romans were so just as never to put any Man to death in this manner . This is indeed against the very Light of Nature , to judge and condemn upon meer Reports , without hearing the other side . Not only Life , but a good Name are too precious to be cast away at this rate . One would think that Mr. Well 's never went to a Latin School , or was read in such Authors , or how could he but have called to mind that Golden Sentence of Seneca , Qui statuit aliquid parte inaudita altera , Aequam licet statuerit , haud aequus fuerit ? Had his Sentence been just , yet without hearing first what I had to say for my self , it had been unjust from him . But still they were some Friends gave him this Account . Were his Friends therefore Infallible ? Could they not possibly misinform him ? What an implicite Faith was this ? How just like the Proceedings of the Spanish Inquisition ? The Tribunal erected de propaganda fide ! wherein the Accusers are examined in secret ; and the poor Prisoner is a Stranger to all that passeth , till they begin to thunder against him , and proceed to torture , and Sentence , and Execution . But might not these Men , my Accusers to Mr. Wells , after so many Months running to and fro , and stirring in the matter , at last give in some false Evidence ? I am sure they did , and that notoriously , as I will evince by and by ; and I will perswade my self , having so much Charity for him , that Mr. Wells will own it . Had but the Letter he had sent me with his Book , been sent but some Months before , his pains and trouble might have been spared , and his Credit saved ; whereas now , he hath brought himself into a Snare , to gratifie his Friends , who impos'd upon his Credulity , so that he Prints gross Falsehoods , never seeking to clear the matters to himself , before he set Pen to Paper . How vain was it for him to write thus to me in his private Letter ; Worthy Sir , It s very unpleasant to me to be troublesome to any , but I cannot well avoid giving you the trouble of these Lines . Alas ! the trouble of reading a Letter is not much ; but surely it would trouble any Christian to be thus slandered in Print ; especially when writing a few Lines a little sooner , and taking that small trouble , might have prevented so great Calumnies : What was this but to shoot secretly at me , and also to wound me openly , and then to desire me not to be troubled , because he is so kind to tell me what he hath done ? Like those rude Persons , who cry , By your leave , Sir , when they have first shewed you some Incivility , or done a Man some diskindness . But then he desires me not to take unkindly what he hath Printed ; for , saith he , I have been as tender of you as the matter will bear ; but if you suppose ▪ me to be mistaken , assign wherein , and I shall , God , willing , labour to give you satisfaction , &c. Great Tenderness indeed ! and a wonderful Care not to grieve me with what was Printed : But wherein doth it appear ? Resolved , it seems , he was , or his Friends rather ( for he saith in his Reply , p. last , He was sure he did it unwillingly ) or both were so resolv'd and eager to expose me in Print . But what satisfaction shall I now have ? Will Mr. Wells confess his Fault as publickly , and declare himself in an Errour ? yea , that he hath wronged an innocent Person , and a Stranger ? That he hath traduced me in a very shameful manner ? That he hath acted most unadvisedly , Hand , over Head , as we say ) and very Unchristianly , not seeking out the Truth , as he ought , and easily might , before he past Sentence , and condemned me openly ? Truly , at the first of my Books coming forth , and the Noise and Speeches of the Anabaptists about me , threatning grievously , I did expect something in Print ( for what do they not dare to do of this nature , yea and delight in it also ? ) but when it had lain by so many Months , I was a little surprized to find it done ; but especially to be managed by a Stranger , whose Name I know not , I ever heard before , I read it in his Letters ; Nay , I find , by their own Confession , he is a Stranger to those very Men ( some at least , by the Confession of one of them to me ) who set him on Work ( i. e ) him , or any body else could be procured . If my Neighbours could not write themselves ( and yet three of them are Teachers , and one hath been offering at it , scribling out many Sheets in the point of Controversie ) nor find a Man nearer than London , yet surely he should have considered better with himself , and not have been so hardy , as to have written in a Case wherein he knew not one thing or other ; not the Person accused , nor what defence he could make , and how he could justifie himself , and make good his Charge , only being informed by those whose Interest it was to blast what I had written . When the Apostle Paul had heard of the Disorders in the Church of Corinth , How doth he write to them about it 〈…〉 Why thus ; When ye come together in the Church , I hear that there b● divisions among you ; and I partly believe it : He partly believed what he only heard by report ; but Mr. Wells roundly takes up the matter reported to him by his Friends against me , and believes every Word which the wise Man brands for Simplicity : The Simple , saith he , believes every Word . Ah! Mr. Wells , had you acted mor● charitably , and cautiously , you had not discover'd your self so fa 〈…〉 nor done me this wrong ; your Folly had not been manifested nor had I suffered so much as this groundless Suspicion of evil doing , which you prompt the World to , as you have represented m● ▪ But I hope Mr. Wells will pardon me that I bear so hard upon him For my Vindication doth not a little depend upon it , though yet have clear Proofs to produce also . It was not only Folly and Injustice in Mr. Wells to do thus ; but it may be a sufficient Argumen● to the World , that what he hath written against me is of n● value ; for they were my Adversaries who gave him Instruction● ( surely it was so , and he did not write of himself ) and he Prin● only upon hear-say from such as bestirr'd themselves to throw o●● the Charge was laid against them . But now if Mr. Wells thin● or pretend that I have done him wrong in all this , as though he ha● only written to enquire into the truth , as he saith in his Preface ▪ His great end is to find out the Offenders , and that this is his great Enquiry , let him know that therein he doth abuse his Readers , and suggest Falsehoods in so saying : For his very Title confutes him ; it is this ? A brief Reply , &c. wherein the unjust Charge of Mr. Thomas James against them ( i. e. the Baptists ) is removed : N. B. is removed : What doth this imply , but that he hath clear'd the matter fully ? proved his Party innocent ; convincing me of Falshood in all I have written ; making me a Slanderer , a Lyar , and what not ? But more fully yet , after the Preface to the Reader , in the Title again , A Brief Reply , &c. wherein he hath falsely charged them , N. B. as will appear in the following Discourse . I pray in what Page or Line is this Appearance found ? Where are the Proofs ? Is there any thing shewed , but only confidently said , and a gainsaying of what I had written ? Let impartial Readers judge if Mr. Wells's Book do not center in this , and all he brings be only a contradicting the matters I published , and averring that I wrote not a Word of Truth . If his Title had run after this manner , ( and he had kept to it ) A Challenge to Mr. J. to prove what he hath Printed against the Anabaptists about Ashford , it had been tolerable ; but to talk of making all appear , is like the rest of his Piece . Thus he stumbles in the Threshold , and that is very ominous for him ; for he falls worse and worse ever after ( beginning with a very Foul Lye , as I shall shew by and by , and ending with a Passage that overthrows all he writes . ) Just so it is with his dealing with the Text of Scripture ; a Text in the very next place , which he ●ets before the main Work ( I hope he handles his Texts to more purpose before his Congregation , ) Prov. 18. 17. He that is first in his own Cause , seemeth just ; but his Neighbour cometh and search●th him . A mighty search ! and because my Neighbours gave him ●ome Account , very pat to the case in hand no doubt : But for the ●earch , if Mr. Wells had come to Ashford , he might have searched ●ut somewhat , enough I am sure to have stopp'd his hand ; but ●o search this matter at London was ridiculous . He search'd , it ●eems , with his Friend's Eyes , and Ears ; and so he finds just as ●uch as they of the matter , ( i. e. ) whatever they would have . What , a stranger to the whole matter , and yet search it out ! For ●ame , Mr. Wells write to be believed ; I thought hearing a Re●ort was not searching : At this rate we may search out many things 〈◊〉 these times of War , with a great deal of ease , what is done in ●landers , France , Spain , Turkey , and where not ? But if you trust Reports , you may be miserably deceived , though the News be told as confidently as your Friends could tell you this matter : One cries Victory , and makes Bonfires , and sings Te Deum ; and yet it may be comes off with the loss : Another saith nothing was done ; and it may be it was a great Action : I think when we search to know the truth , we do more than hear what Parties in the Case say , and interested Persons say of it : Not that I think it is impossible to know the truth by one Party , and examining Witnesses on one side ; but when Life or Credit are at Stake , it is highly unjust to go this way , to believe all that is said , and then boldly tell the World in Print , I have searched out the whole matter , and he is a Slanderer , &c. There is one thing further concerning Mr. Wells's Carriage , which I observe , and then dismiss this Head ( sc . ) how unchristianly , how uncharitably he carried it . Why should he , being a stranger to me , and the whole matter , believe his Ashford Friends against me altogether , when he saw my Design in writing that little Piece was good ; and that wherein I reflected on their Carriage , it was done so candidly , as though I were unwilling to say what I said out of a respect to them ? Let the Reader consider it , if I did not write candidly , and express'd the matter with moderation . These are the Words I began the Reflection with ; 'T is beside my purpose to make Reflections upon Persons of any Opinion or Persuasion in Religion , besides Atheists , who are its avowed Enemies . The Anabaptists ( or Baptists , as they rather chuse to call themselves ) are Men to whom I bear no such Grudge , or Envy , as to bring up any evil Report upon them , as a Calumny or unjust Accusation : God forbid , that while I am writing for Christianity , I should act so contrary to one of its Principles , as to do thus : They are Christians , and will , I doubt not , espouse this Cause of our Lord with my self ; and there are some of them my worthy good Friends , pious , judicious Persons ; but this I must publish upon this sad occasion ; and I pray God the Guilty would consider it , &c. If this were not Courteous , Candid , Charitable , what is ? Yea , Mr. Wells doth own it sometimes , though he forgets what he writ at other times ; for he calls it Flattery , and a meer Pretence , p. 16 , 17. which shews what he could not but think of it , that it was very fair , only he judges my Heart , and acts uncharitably , rendring me Evil for Good : For I seriously protest , I wrote this out of good Will , and not fawningly . But because this is the proper place , I cannot but take notice of his Ignorance also , in quarrelling , and thinking to fasten a Reproach upon me for pretending Christian Friendship to the Anabaptists , and stiling them my pious and judicious Friends , and yet at the same time publishing such matters against them ; this he observes , p. 16 , 17. once and again . Now this , I say , is gross Ignorance in Mr. Wells , or worse , that he could not , or would not distinguish and see the difference I made between some and others of the Anabaptists , between the Innocent and Guilty , and those who were my Friends and others . I said plainly thus , They are Christians , &c. and then I declare of some of them thus ; And there are some of them my worthy good Friends , pious , and judicious Persons then ; and I pray God the guilty would consider it : Now all this he jumbles together , and makes all the Anabaptists my worthy , pious , and judicious Friends ; and then Wonders that I dealt so by them , as to accuse them thus ; and is not this tragical , saith he , to cut the Throat of your Friends Reputation ? But surely Mr. Wells is no Logician , or the meanest ever known , who cannot distinguish , nor perceive a difference in so plain a Case , not to apprehend that some hath others for its opposite ; yea , that some imports a few out of many in such Sentences as these : But whether he knew it or no , he hath hapned upon an unlucky Fallacy in Logick ( which is his natural Logick it seems , and I would not have him proud of it ) to compound what should be divided , to huddle all together , and so to impose a wrong Sense ; whereas it is true taken distinctly and apart as it ●ought : And what is more common than to speak of a Multitude , and not to mean every individual of them . What will he think of St. Paul when he affirmed that to be true of the Cretians , which one of their own Poets had written of them : The Cretians are always Lyars , evil Beasts , slow Bellies ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epimenides . ) This Witness is true , saith he . What , every Man , Woman and Child in Crete Lyars , beastly , and slothful , Pagans and Christians too ? No sure , but it was vitium gentis , an Epidemical Evil , a Fault they were too much guilty of : As if I should say , The Patriarchs were guilty of Poligamy ; yet not all therefore , not Isaac , &c. But what would Mr. Wells think at this rate of that place were it is said , the Disciples had indignation at the Ointment pour●d on Christ's Head ? Would he condemn them all for Judas , of whom it is written ? and calumniate the Holy Text , as Je 〈…〉 me tells us some did in his Days ( Nescientes tropum qui vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quo & pro uno omnes , & pro multis unus appellari soleat ) not knowing it was a figurative Expression . However , to satisfie him and his Friends , I will explain my self , and declare my own Sense , though it be plain enough I called all of them Christians , and some my Friends , and some guilty ; I count the Anabaptists in general Christians , but some few of them I called my Friends , pious and judicious Persons ; But I will assure him , those whose Practices I have known about Ashford , and written against , I account none of this sort ; and whoever acts in like manner , as far as I have Knowledge thereof , shall for ever be discharged by me of that Character , pious and judicious . But it is time to leave Mr. Wells himself . Come we now to the matters of Fact : And here he urgeth wonderfully , to assign the Person or Persons guilty of what I charge the Baptists with : Thus in the Epistle Dedicatory , in the Letter to me Printed before the Body of the Reply , and in the Reply it self , at every turn he urgeth this ; and if I should fail herein he commends it to my Lord Wharton to see that publick satisfaction be given ; and to my Church to take a Course with me . But now , what if the Case do not require all this ? what if it be not necessary or convenient ? What , must a Minister tell the Anabaptists , and all the World , what every one in trouble discover'd to him ? Must he publish the Names of every one concerned ? It may be an Husband or Wife is concerned , Parents and Children , Masters and Servants , and the Circumstances are such that it is no ways fit or meet to name or assign Persons ; possibly it may breed Variance and Strife , and promote great Disorders in Families , and in the Neighbourhood : It may be some Nabals are concerned , some Shimei's , who would trouble their own Houses , and fill the Town with Raillery . May not a Minister spare Names in such a Case , but he must be cryed down for one that spreads Slanders ? But it seems Mr. Wells and his Friends care not what becomes of any Person , nor consider what is meet and fit , what mischief they pull down upon others Heads , so they may but salve their own Credit , as they would perswade themselves : But , I doubt not , the World will judge this an extravagant Request , to urge the Printing the Names of private Persons : And indeed I cannot conceive what good it will do those who know not these Parts , to read the Names of strange Places and Persons , which will sound as harsh as Greek and Hebrew perchance to Mr. Wells . As for those of their own Party who did these evil things , I am sensible they have their Evasions to cast off the Reproach , ( and it is likely they lie upon the catch ) such an one is none of them ; such an one they own not ; though it may be a Teacher , or an old Anabaptist , Persons certainly dipped , and Baptists , or nothing . But so it is , many times they shift the matter off thus ; and , as the Historian said of some Enemies , Difficilius est invenies quàm vincere . But is not this crying out for assigning Persons a mere Artifice , to be so impatient of this kind of proof , and so long a time laps'd since the matter was first published ; and since 〈◊〉 concerned to give their Testimony are their own Friends ? And who will doubt but that by this time they are taught their Lesson , to speak but sparingly , not the whole Truth , or so fully as to prejudice their own Cause ? But I do but shew how vain it is for Mr. Wells to urge this assigning Persons ; they need not encourage themselves to hope to escape by this Stratagem : Proofs I have to produce sufficient and abundant , and yet will be sparing of Names , even of the most Criminal . First , As for the Case of that poor melancholy Man , R. M. who made that Tragical Exit . The Case , as far as I am conscerned , was this : One of the same Name , and of his Kindred , desired me to go and visit him upon the account of his deplorable Condition ; and he importuned me not a little , using this as a special Argument , That he was continually assaulted by the Anabaptists , who in this weakness of Body and Mind were like to work their Will upon him . Upon this I went once ( and never more ) and my Carriage was as I Printed in the Narrative of his Condition ; and in discoursing with me , he did declare himself in such a manner , tht I was satisfied that the Opinion of the Anabaptists about Rebaptization was a great trouble and vexation to him . It is now several Years since my being with him at that time ( about five Years since , his Death was about four Years and an half , and his Trouble lasted about three quarters of a Year , as I have learnt from his Sister , a Baptist , who lived all the time with him ; ) and so I think no wise Man will expect I should be positive as to the Words of our Discourse ; truly my Memory is not so happy ; yea , I am sorry the matter is so far gone from me ; for I am sure he spake so much as made that clear to me , which was a Motive to carry me to him . ( sc . ) that he was troubled about the Anabaptists Doctrine of Dipping ; and that his Infant Baptism was null ; and that he must be rebaptized . Now , what if I could not find out one Baptist had been with him ? Can it be thought when his Sister who kept his House was one of them , that in all his Trouble none came near him ? No , not when he had follow'd them formerly , and now in his Trouble return'd to hear them again , as Mr. Wells tells us , p. 15. and his own Sisters owned to me . Surely what I learn'd from himself was a thousand Witnesses to me , and what was clear enough by other Circumstances . But see how it pleaseth God to put them to shame , and to condemn them out of their own Mouth . One of their Teachers ( one of the three who was with me upon the Account of my Book , did own to us , that he was with him the same Day , or the very next , after my being there , and that he discoursed with him of these matters , and that he urged Believers Baptism to him ( meaning Dipping upon Profession of Faith. ) Now supposing no more Evidence could be produced ; yet upon this alone , how shameful was it for Mr. Wells to publish thus , p. 11. First , We observe , that you were the only Man that visited , discoursed , and advised this poor Man in his deplorable Estate ; and p. 11. Mr. James was the Man chiefly concerned with him in his Hurry and Trouble of Mind ; but to the end he may not be thought remiss , and the better to seem clear , he finds out some to be mentioned , that , he says , did so much wrong . O shameful ! Was ever any matter turned so fouly against another ? What , when I was desired to visit him by one of his Kindred , pitying his Condition ; when a Minister was carried to visit a poor disturbed Man , must he therefore suffer in his Reputation ; and have the Odium of all cast upon him ? But , alas ! 't is too plain for them , that he was wounded by the Anabaptists ; and I found him with an Arrow shot in , sticking fast , and tormenting him ; and to keep him in their Bonds , one of their Teachers , as himself owned , and is certain , is with him the same Day ( for so the Woman , his Baptist Sister is positive , though he were not ) urging Believers Baptism : whether he were there accidentally or not , or upon design , I know not ; but there he was , and discoursed ; and advised him . Yea , further , at another time , as the Woman confessed to me in presence of a Gentleman who accompanied me to her House , June 12. there was one F — another Teacher among them , who visited him , and had private Discourse with him about an hour which F — ; saith another Sister , he was carried to hear preach , and shewed some uneasiness as he went , and , as she judged , she was dissatisfied ; but one of the Neighbours , a Baptist , and his Sister , she found going along with him ; which Neighbour had been at the House , and , she doubts not , brought him thither ; and out of pity to him in his condition she went along with him also , and heard the same Man. Yet Mr. Wells saith , We observe , that you were the only Man that visited , discoursed , and advised this poor Man in his deplorable Estate : What will the World think of this ? What can they ? To begin his Reply thus , First , We observe : Truly , if you observe at this rate , you may observe First , Secondly , Thirdly , and infinitely , even as far as you please , or can invent . But , Mr. Wells , did you observe this at London by your selfe , or did your Ashford Friends give you these Instructions ? If you did it alone , it was a wonderful Observation indeed ; you had better Eyes than Lynceus , and more surely than Argus ; but if your Friends gave you this Instruction , it was so much the worse : For one of them , ( as another confest to me ) whose Hand was to the Letter to get a Reply set forth , was one who confest that he was with the Man in his Trouble , and discoursed , and advised him : So then here are two of your Teachers found to be with him ; and who will not think but there were others also of your opinion in the space of about nine Months of his illness ? But , again , I pray , Mr. Wells , how was I conversant with him , as you write , p. 14. when I never spake to him but that one time in my life ? Never but once in his Company , so as to be able to discourse with him ? I had thought , to be conversant , had implied a Familiarity and frequenting a Persons Company ; so that this is no good English , and that is the best Interpretation of it , or I know not how to excuse the same from a Falshood . But I begin to grow weary of tracing our these Slanders , and Untruths ; I will take notice only of one thing more ( about the Case of this R. M. ) and dismiss this Head : And really it is a sad thing , to consider how these Men strive and struggle , and are restless till they entangle themselves , and Write and Print at that rate that doth ill become Christians , whom I was willing , and desire yet to own as such . Pray , Reader , now observe what follows in these Words , p. 15. Mr. James bestirs himself to persuade him , that his Infant Baptism was true Baptism , N. B. and to go to Town to board , and make use of a Physician of his own way , and to bear him ; which was done : But the poor Man grew weary , not liking the means that was used . And it seems , and as he told his Sister , that they were in a consult what to do about him ( one day ) and , unexpected to them , he over-heard them ; and one said , he was in love ; and another said , he had not a Dram of true Grace ; but he , hearing this , it made an addition to his weak disturbed Head , N. B. and gets away , and relates the matter to his Sister , and so waxes worse and worse , till at last he ends his Life . For my part , when I read and consider this I am amazed ; so many Lyes in one Story ! Such Falshoods sent forth so bare-fac'd ! If my Neighbours gave these Instructions to their Brother Wells , they are what I never took them to be ; if he Printed it of himself , it is little better in him . Did I design a large Answer , here is a large Field for it , and matter enough for one of no great Parts to work upon , enough to wind and toss , and for ever shame Mr. Wells , and all his Friends who have acted in this Business : Surely some body owed them an ill turn , and secretly wrought it this way . But however it were , and though my Neighbours might deserve most , yet I must keep to Mr. Wells only ; and truly he hath discovered himself all along to be an unaccountable Writer : Once before , he observed that I was the only Man was with R. M. during his trouble of mind ; this he saw , it seems , at London ; there he could tell who went in and out , and discoursed him ; and here he saw him at Board at Ashford ; which no Creature in Ashford ever saw , no , not any of his Anabaptist Friends ; since Mr. Wells sent out this strange Relation , we have ask'd his Friends here , and they are ignorant of the matter : When I discoursed his Sister , the Baptist , who was his House-keeper , she only said , she thinks he was one Night at Ashford at his Cousins , R. M. ( the Person who carried me over to visit him ) and her Son who went with him , will say , he was : But the Family deny it , and all say it was no such thing , and are certain he never lodged there one Night , he dined indeed one Day there ( as they tell me ) and went up into a Chamber , and lay down on a Bed to refresh him ; but never lay one Night in their House . But suppose it , that he were one Night in Town ; What is this to Boarding , and being there a time , consisting of some Days at least ; and getting away from thence , as though he were under some Confinement in the use of Means for his Recovery ? Well , it seems Mr. Wells is good at Invention , and that is a notable part of an Orator ; but it is just as his natural Logick I observed before : I dare say , no Master of Rhetorick did ever teach him to invent after this manner : Aristotle , Cicero , Quintilian , &c ▪ would have been ashamed of it , though they were Heathens : And though we may sometimes conceal Truth , and this we have Presidents in Scripture for , yet neither the Light of Nature , nor the written Word , will allow us to forge after this manner . But who made this Officious Lye I know not , only this I observe , that because they would Print somewhat , and had little to go upon ( nothing in truth ) therefore they have set up all this Sail , and run themselves a ground . Mr. James bestirs himself , saith he ; strange , that one Visit , and but a very short one , should be a bestirring a Man's self , when it was but a few Miles off , and the Man lay so long in trouble , that I might have been there many scores of times for one , or as oft as some of my Adversaries take occasion to talk with those they hope to bring over to their Opinion . But what did I persuade him him to ? Why , to go to Town to board : Just as much as to go to London ( or elsewhere ) to be dipt by Mr. Wells ; of whose Name , at that time , I know not that I had ever heard : And , how should any know that I perswaded him to such a thing as this ? My Friend with me , who heard all our Discourse , is a perfect Stranger to it ; and his Sister declares , she heard nothing of all we said . But now , least I do them wrong , and give not the true sense and meaning of the Words ; and to do Mr. Wells wrong , ( though indeed it would prove well for him if he had only written false English , and mistook in the Sense ) I appeal to all Englishmen , and desire every Reader to say , if this be not the true meaning of the Words , That I perswaded the Man ( R. M ) to go to Town to Board , and make use of a Physician of my own way , which was done ( i. e. the Man took my Counsel , and came to Ashford to board ) and while he was here , after sometime ( longer or shorter it matters not , so it be allowed to be but some Days , for so he writes , of one Day ) while they were consulting together ( surely he means the Physician and my self ; for he mentioned no other before , and his Sense carries it this way ) he heard them say thus and thus ; and so he gets away . Now if I have given his Sense right , and understand his English ; which surely is even so , if Mr. Wells write intelligibly , then here is a wild Romance , and a Tale told , and a foul pack of Lyes , and all to make me ridiculous . But I would fain know , who of all Ashford Town can say , that ever R. M. was here at Board , during his Melancholy ? What Anabaptist can stand forth , and help Mr. Wells , or his Friends , out of this Mire ? In whose House did he board or lodge ? As for my own part , I protest I do not know , nor can I call to mind that ever I saw that poor Man but once at his own House , and once or twice while I was in the Pulpit : But that the Doctor and my self should ever discourse of him thus , and he near enough to over-hear us , is too like some other Passages in the Reply . Yea , if they would turn it upon his Cousin R. M. and his Wife , that they said so , and talked so foolishly ( as I find they harp upon it ) yet that will not serve their turn ; for they not only deny it , but Mr. Wells hath written and Printed it ( as I think I have shewed ) quite otherwise . Well ; upon this wonderful Relation , he gravely proceeds : Now if this be so , then all this stirr to bespatter the Baptists , is to clear your self : But you are the more intangled , and are taken in the Snare you laid ; and I could wish there had been no occasion to discover it . Discover it ! A wonderful discovery indeed . I am perswaded when this Vindication comes forth , Mr. Wells will wish indeed , with all his Heart , there had not one been Word written by him , and that his Friends had been tongue-tied when they told him such a Story . Are these the Bonds and Fetters Mr. Wells and his Friends have put upon me ? And do they think to bring me forth and expose me thus to make them Sport ? Alas ! I can as easily break them as Sampson did his Wit hs and Cords ; and I am certain they themselves have pull'd down an House upon their Heads . For shame let Mr. Wells write a Retractation , though it be but for the sake of this single Story ; and seeing it is resolved , that he or some other shall answer again , write what I will , as one of them told me ( it seems they are greatly in love with Printing , and are proud of appearing such able Persons ) by all means let them clear this foul matter , but let them take care least their stirring too far make it worse . But it is high time to come to other things ; and that , in the last place , to answer the Accusations brought against me , as though I had slandered the Baptists , in representing them as Persons wh● are industrious to make Proselytes , and in urging Dipping , so a● to make it a Salve for every Sore . 'T is needless to set down th● Reply made to this Charge ; and I am really afraid I shall tire m● Reader in leading him up and down after Mr. Wells's defence 〈◊〉 his Friends and Party : Though for brevity I repeat not his Word● yet I will do him no wrong ( if I should it would appear , and not be to my advantage ; ) but I propound the Case plainly , and answer it home . These are the things then he quarrels with me for , having reflected on the Anabaptists as industrious to make Proselytes ; and urging Dipping , as though all Religion did consist in going down into the Water ; and , in short , he challenges me to assign the guilty , or else , he saith , p. 21. It must be concluded , you cannot ? and then in what a shameful Case will you appear ? Now , as to my assigning the Criminals , I have already said a little in answer thereto ; it is not always fit and meet , nor is it material : Cui bono ? To what good would it be ? I have named some to their Teachers , and instead of taking a course with them , they thought to take a course with me , and promised one Mr. Wells to print against me for justifying my Charge , and to tell the World confidently all was a Slander . What should I name any Persons to the World , when they have been named publickly enough , and they take no notice , ( not at least to be openly known of ) but shut their Eyes , and stop their Ears , and run upon me , and cry out , That I will give no Proofs or Satisfaction ? I appeal to those few present at that time , when they attended me ( to use Mr. Well's own Words , ( p. 9. ) after the publishing my Book , I appeal , I say , to the Consciences of their Three Teachers , whether I did not name several guilty of the things I laid to their Charge . But to clear all at once , and to satisfie their longing desires ( so far as is any ways meet and ●it ) of assigning Persons , both those who were troubled and almost distracted by the Anabaptists urging it upon them to be Dipp'd , as ever they hoped to go to Heaven , and be saved ; and those who did trouble them , laying this mighty stress upon Dipping . I say , to put an end to all , that I may clear my self , and shew how able I am every way to vindicate my self from the foul Slanders cast on me , and to make my Charge good to a tittle ; let Mr. Wells know that I have several Depositions of Persons by me , which fully prove the matter in Hand , subscribed freely , and which will be readi●y attested , and solemnly , upon just occasion . Behold one in Form , ●s I have it by me with so me others . I , N. N. do own and testifie , That N. N. hath divers times , and to my great Vexation and disquietude , urged me to be Dipped ; setting forth the absolute necessity thereof to Salvation ; inveighing against those who practised Infant Baptism , as Antichristian , and urging me to be Dipped , as ever I expected to enter into the Kingdom of God. Witness my Hand , N. N. But , alas ! should I go about to lay open the Practises of the Anabaptists ( about us ) and reveal what many poor weak Christians have told me , with great bitterness of Spirit , how burthensome their very Life was to them by reason of their importunate Sollicitations to bring them to be dipped , and their Desperate Speeches striking an Horrour into their Minds , vexing their Souls continually , it would , I doubt , sound very strange to many Readers : But so it is in truth ; and yet , forsooth , these Persons would fain be counted innocent , and cry out of the wrong I have done them . One instance I cannot but produce , and that a little largely , it being so material ; and I am glad ( as the Case is ) to take the opportunity to let the World know it , and judge thereof . And because Mr. Wells hath sprinkled here and there a little of the point of Controversie , and his Ashford Friends make advantage of his Reply ( such as it is ) to scatter their Books among us ( and surely the like was never known : for to this Book of his they have tack'd another ( stitch'd them together ) yea , and more than so , at the end of his Reply there are these few Lines Printed to couple them together ; And , as to the point of Baptism , we refer that to the following Treatise , formerly written by another Hand , intituled , The Reason why , &c. Good Mr. Wells , why did you not send me a perfect Copy ? But I suppose you thought I should hardly be caught with your Chaff , and therefore a few Books were provided for my self , and such as could better judge what was written ; Truly this was civilly done , not to trouble me with any more Books than your own ; and now it seems I have nothing to do to answer any thing but your Reply ; this is a kindness I acknowledge ( I say ) because Mr. Wells hath scattered up and down somewhat of Controversie , I think it convenient to give a touch or two to the same , to prevent Mistakes and Error , and to send forth an Antidote for others , as well as a Vindication for my self . The instance by which I take occasion to write this , was this : A Woman aged near Forty Years came to me to be baptized : Upon instructing her in the Principles of Christian Religion , and her answering to such Questions about the same , as seemed to me necessary , ( first having consulted the Practice of other Churches in like Cases ) and professing her Faith and Repentance , I baptized her on a Lord's Day in the Evening before the Communicants : Now , quickly upon her being so baptized , the matter being noised abroad , she was set upon by the Anabaptists , even as I have represented the too common Practice of some of them ; and one of them in their Communion ( which they cannot disown ) did exceedingly perplex this poor Woman with Questions and Cavillings , asking her what Faith she had in what was done , and speaking against it as no Baptism , seeing she was not dipped : This really disturbed her , so that she lamented it to me ; not that she was unsetled , or believed them , but because they followed her with such Discourses , giving her no rest : Yea , at the very time of writing this ( which is now about two Years since her being so baptized ) the Design is carried on very busily to proselite her : She declares to me , how she is continually disquieted by that Party ; she now tells it me with Tears , that she is wearied by them , and hath desired them to let her rest , being well satisfied in her Baptism . But that which is yet more considerable , is this : At the time when those three Teachers were with me about about my Book , among others whom they press'd me to name , and instance in , I named this Woman , and represented the Evil of this Practice , in going about thus to disquiet a poor weak Woman , who was baptized so authentickly ( as one would think all Christians should allow ) being an adult Person , having profess'd her Faith and Repentance before the Administration of the Sacrament . Hereupon one of them had the confidence to tell me , it was indeed no Baptism . Monstrous Doctrine ! What will become of Christians at this rate ? and what hope can Millions have , to whom it hath been applied in any other way than that of the Baptists ? What , can a Mode destroy the Essence of the Ordinance ? and shall the Application of Water in a less quantity render it altogether ineffectual , and destroy its end and efficacy ? When the Name of the true God , Father , Son , and Holy Ghost , is put upon the Person ; and the true Element of Water is used ; and the principal end of its application signified , which is washing the Soul with Christ's Blood , and purifying it by the blessed Spirit ; and all is done by a Minister ordained to that Office : Is not this Baptism ? O , but she was not dipped , and that is Baptism , and that only . Poor , ignorant , confident Men , thus to cavil ! The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chosen by Christ , and the Holy Ghost , doth signifie to wash , as well as to dip ; it signifies a washing with Water , not only a total immersion , but a partial ; not only a Dipping , but other applications of Water to wash : Yea , it is certain , that some of those diverse Washings under the Law , spoken of by the Apostle , Heb. 9. 10. ( which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) were not total immersions , but partial , of one par● of the Body , and another ; and even Sprinklings , as at the Consecration of the Levites , Numb . 8. 5 , 6 , 7. and at the cleansing o● a Leprous Person , Levit. 14. 7. From the Apostle I will lear● the meaning of this Word , rather than from any Baptist . But Mr. Wells , with his Learning would teach us thus , p. 12. You cannot be ignorant but that Baptiso is to dip , and is allowed , and approved to be so by the Lexicons , Dictionaries , and all approved Authors that are Orthodox ; ( 'T is well he did not say only to Dip for then I know what he had said , ) and 't is rare to find a Schola● so weak as not for to allow it . Truly 't is rare to find a Baptist though he cannot read one Word of Greek , or understand Latin , and yet not to talk and write of the Sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though they had consulted Lexicons , Dictionaries , and wha● not ? But is not this a fine begging of the Question ? Wh● ever denied Dipping to be Baptizing ? But Mr. Wells's Friend● at Ashford might be ashamed to say , that no other application o● Water is Baptizing ; and that this Woman was not Baptised For , I pray , what learned Man ever rendred the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only to Dip , exclusively to all other significations ? I have no● search'd ( as before-times ) Lexicons and Dictionaries , and fin● the Word rendred indeed to Dip , but also to Wash , yea , an● to Sprinkle ; there comes in an Item , làvo , abluo : And surely 〈◊〉 is a significant Word , as well as Imprimis : Every Tradesman knows this . Indeed at the rate some Baptists writ and report the Words of the Learned , they would perswade silly People all the learned Men were almost Anabaptists ; yea , and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Self-condemned , being as they are in Opinion , though of a contrary Practice . They make some speak a few Words , and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Dip , to plunge in Water ; but then , as it were , stop their Mouths , and cry hold ; whereas good Men , might they go on , they would add , to Wash , to pour on Water , to Sprinkle : And their Quotations are much of this kind , very deceitful , per saltum , and keeping back a material part , and so making them to speak very favourably for them ; the very thing we are upon proves this , Mr. Wells saith , Baptiso is to Dip , as Lexicons , &c. say , as though that were all , and it is needless to make a Digression to shew it by their Quotations of Zanchy , Piscater , Calvin , Poole , &c. But I would fain know , who can prove our Lord Jesus Christ himself was Dipped , or Plunged in his Baptism ; or that any of those Baptized ones spoken of in the New Testament , were so Dipped or Plunged ? Not a Word that ever I yet read did prove , I say , soundly prove it : Probability is no proof of this Degree ; Opinion is not Faith. An immersion there might be , and yet not a total one ; or , it may be some other application , as by pouring on of Water . That Baptism was oft performed of old by Dipping , I gainsay not ; but that there were other ways , is certain also . Pray let Mr. Wells construe these Words . Fundere aquam , infundere , and sometimes Javare , abluere , found oftentimes in the Writings of the Antients ; yea , and sometimes Aspergere , for Baptizing ? Also let him unriddle , how they Baptized some in Prisons , and in their Beds , sick of Feavours , in Sweats , &c. as Augustine tells us at large of a Friend of his ? If this were not done by some other way than by Dipping the whole Body , let Mr. Wells declare how that could be . But shall we call in question at this day the Baptism of all those in former Ages who were not Dipp'd ? and strike so many Saints and Martyrs out of the Roll of the Baptized , who are now in Heaven ? An horrible boldness to speak at this rate ! But let them take heed ; for how , as I said , can they prove our Lord himself was so Dipped ? I am sure one ancient Writer was of another mind , ( and surely he was not alone ) even Aurelius Prudentius , who sings thus of it ( being a famous Christian Poet flourishing about thirteen hundred Years since ) Perfundit fluvio pastus Baptista locustis . i. e. John the Baptist poured some of the Water of the River on him ; our Baptist would teach him to say , Immergit fluvio , &c. but it seems he knew better , or at least thought otherwise : And Bernard ( a later Writer by far , and yet not very late neither , for he lived about five hundred Years ago ; and hath the Honour , if I mistake not , to be called by some , the last of the Fathers ) hath this notable Expression , Infundit aquam capiti creatoris creatura-nobilior , & Dei verticem mortalis dextra contrectat & contingit ; i. e. John the Baptist , that noble Creature , poured Water on the Head of the Creator , and the Right Hand of a Man touched and handled the Head of God. I do not produce these Testimonies , as though I would maintain that our Lord Jesus was not Dipped but only to shew the boldness of those Persons , who cavil at the Baptism of all such as are not plunged in Water , and do , by crying up Dipp'd or Damn'd , trouble the weak , and drive them into a dangerous Melancholy . Yea , what if the Eunuch went down into the Water , Acts 8. 38. or Christ came up out of the Water , Matth. 3. 16 , Mark. 1. 10. ( though by the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only , he came up from the Water , not out of it ) What doth this prove ? Dipping a total immersion ? Surely they that say this may say any thing . But now we are speaking of Baptism , I cannot but take notice of Mr. Wells's Confidence , to call Infant Baptism a Scriptureless Notion , p. 14. and p. 13 , 14. he saith , Sprinkling of Infants is a new Doctrine , a Scriptueless thing , that is not to be found from the beginning of Genesis to the end of the Revelations : What , a new Doctrine ? Let the famous Calvin , be heard , whom I chuse to quote , because I have see● him quoted in their Books as one that wrote for their Opinion 'T is in that Chapter , which he calls his Appendix to the forme of Baptism , written on purpose against the Anabaptists , as the Title and the first Words declare : The Title this , Poedobaptismum cu● Christi institutione , & signi natura optimè congruere ( i. e. ) Infan● Baptism's agreement with Christ's Institution , and the nature of the Sign . The first Words are these , Quoniam autem hoc s●culo phrenetici quidum Spiritus ob Poedobaptismum graves excitarunt i● Ecclesia turbas , &c. ( i. e. ) Whereas in this Age some phrensical ( or enthusiastical ) Persons have raised great stirs in the Church about Infant Baptism , and do not cease at this day to cause the same Tumults , I cannot but subjoin this Appendix to restrain their Fury . Now the Passage I would quote out of this notable Chapter , is this : Quod autem apud simplicem vulgum disseminaret , longam annorum seriem post Christi resurrectionem praeteriisse , quibus incognitus erat Poedobaptismus ; in eo Foedissimè Mentiuntur : Siquidem nullus est scriptor tam vetustus , qui non ejus originem ad Apostolorum seculum pro certo referat ( i. e. ) Whereas they talk up and down among the silly people , that it was many Ages after Christ's Resurrection before Infant Baptism was known , in that they tell a most foul Lye ; forasmuch as there is no Writer so ancient , who doth not for certain refer the Original thereof to the Apostles Age. But why doth Mr. Wells tell us of Genesis , and the Old Testament ? Who thinks Baptism was the Sacrament then in use ? But verily he hath laid himselfe open by this unwary Expression : For I can tell him of a multitude of Children Baptized within that time ( and that by Sprinkling also , through the dropping of the Cloud and the dashing of the Waters , as many Learned doubt not ) and prove it out of Holy Scripture . Let him read 1 Cor. 10. 2. and see if the Apostle do not say , That all the Congregation of Israel which passed through the Red-Sea , were baptized unto Moses in the Cloud , and in the Sea ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which I leave to Mr. Wells to interpret . Were there not many Children , thousands of them , when the Men alone were above six hundred thousand ? Children of all Ages undoubtedly ? Though Paul calls them all Fathers in the first Verse , yet I suppose that must be taken in this Sense , that as the Children came to Age , they also were all Fathers in Israel , their Fore-fathers : Yea , and this was typical in some Sense of our Sacrament of Baptism , as he sheweth in the next Verses , that their drinking of the Water of the Rock , was of the Lord's Supper : But why is Mr. Wells so over-confident ? It is a dangerous case , sure , to declare against Infant Baptism at this ●ate , as a new Doctrine , when Justin Martyr , Irenaeus , Tertullian , Origen , and those Ancients who lived in the very next Age to the Apostles , speak plainly of it , as a Practice in their Days , and write of it as no other than Apostolical : Or why is he so confident to call it a Scriptureless thing ; when several Households are said 〈◊〉 Scripture to be Baptized ; and all the strength of the Anabaptists can never make it clear there were no Children in them ? But surely if Families might be without them , yet there must be Children in Nations , and they were to be made Disciples and Baptized by Christ's Commission to his Gospel Ministry : But we do not lay our stress on these things , and build only on Probabilities . No , but we are sure , that Infants are the Subjects of Baptism , because they were of old of Circumcision ; the Church of the Old and the New Testament being one , only the Seals of the Covenant altered ; washing being a more gentle way of initiating , than cutting of the Flesh : If we had not this Priviledge under the Gospel to have our Children visibly entred and taken into God's Church , the Jews were really in a far better State than we , unless we will despise God's Sacraments and Ordinances , and care not whither our Children partake of them , or go without them : Yea , 't is certain , we are concerned in God's Covenant , which he made with Abraham and his Seed , as the Holy Ghost witnesses in divers places , and have the same Spiritual Priviledges : Nisi fortè arbitramur , Christum suo adventu Patris gratiam imminuisse aut decurtasse , quod ex ecrabili blasphemia non vacat ; as saith Calvin in the former place ; ( i. e. ) unless we think that Christ by his coming cut short his Father's Love and Grace , which thought cannot be excused from Blasphemy it self . But where is the Repeal of that Priviledge ? Where is it said , I did indeed receive their Children , but as for yours I will not be so gracious to them ? Alas ! Christ declares quite the contrary : He shewed his Love to little Children both by Words and Actions : And that good Shepherd who marked his Lambs of old as well as his Sheep , would have them now washed alike in the Laver of Regeneration . But I must remember I write a Vindication , and it is not my work to meddle with the Questions in debate between us ; only I have touched at these things , being led to them by Mr. Wells , and to shew the Vanity and strange Confidence of these Men in these matters ; it being that whereby they take the unwary and undiscerning Souls . But I grow weary of writing ; and indeed this is the great Mischief Mr. Wells hath done me ; he hath created me some Trouble , and many Thoughts , whereas my Hands are full enough of Work , the Work of my Ministry ; not being so happy as many of them , to mind a Flock , and a Family , and a Trade also , and yet find time for Disputing , Printing , and what not , upon every little pretence ? Were it not that I were afraid least I should betray the Truth , and the Souls of some poor People , who , it may be , expect this , as well as stand in need of it , I could be very well content to be silent ; but forasmuch as I am set for a defence of the Gospel , I cannot let such matters pass without taking some pains , in a case where so many round me are so deeply concerned : Not so much that I need to fear my self as others ; I think nothing hath befallen me , but what hath happened to other Ministers of the Gospel far above me . I did but touch them , and they have kicked against me , and made a sad noise . But , thanks be to God , they have prevailed but little hitherto , in those endeavours they have used to make Proselytes ; of which I had reason to complain , and did seriously warn them . In six Years I have lost but one of my Flock , and that a young Man , who was but a little while under my Care , and so suddenly gone , that I was scarce aware of it before his Departure : It was but once I had opportunity to speak to him before his being Dipped , and then he utterly refused my Offer to Discourse with those Anabaptists in his presence for his sake , who had perverted him ; nay , nor would he be brought to read a little Piece I would have put into his Hands , but rashly he would be Dipped , and renounce his first Baptism : And who could have stopped so resolute a Person ? Misguided Zeal did strangely transport him , and since his Dipping he hath done me some wrong by misrepresenting some things I had said of Baptism ; but I forgive him . Surely Mr. Wells hath lost his Wit ( and that is pity indeed , he sheweth so little all along ) in that Expression , p. 17. Alas ! 't is to be supposed you have lost some of your Disciples ( which ) makes you so peevish , pettish , froward , and unkind to your Friends . No , Mr. Wells , not some , but one ; and my place is not thinn'd , but much otherwise ; yea , rather than fail , your Friends ( it seems ) have a strong desire of doing me that Honour to be my Hearers : One of them who lived and dyed of your Communion , a zealous Person in your way , hath oft spoke to me and others of being my Hearer most gladly , but refrain'd lest it should give Offence : And another , who it seems ( as one of your Teachers told me ) had been inclined to your Opinion many Years , yet having been my Hearer for some time , after her being Dipp'd lamented it with Tears , that she must leave such Preaching . Truly in this I am become a Fool , in glorying , but ye have compelled me . One thing more , and I conclude : Whereas Mr. Wells makes a Challenge to dispute with me , in his Reply , especially in his private Letter , I am afraid it would be but a spending time idly , to argue with that Man , who knows not how to put the Questions fairly he would dispute upon : His second Offer is this , Secondly , We are ready to try the Cause , whether Dipping or Sprinkling be most ancient ? But what , I pray , would this come to ? Who speaks against the Antiquity of Dipping ? But was it a total immersion , a Dipping the whole Person , certainly , infallibly , without Guesses , Conjectures , and Probabilities ? Yea , but what if so ? If Christ give his Churches liberty to Baptize by pouring on Water , or other Application ( as the Word will bear , as Mr. Wells may see in Lexicons , if he can read and understand them ) then this Question is meerly trifling . Dipping there might be in Christ's time , yea , and that the best way of Baptizing , but yet not the only necessary way ; not absolutely so ; if in case of Necessity and Mercy Men might break the Sabbath , and be blameless ; or on the same Account they might eat the Passover on another Month and Day then God instituted it ; surely then , in case Dipping were used of old , yet it is not of that absolute necessity as our Baptists pretend , but in Case of Weakness , &c. may be dispenc'd with ; and where we have our Liberty , why should we not make use of it ? But then his fourth Assertion is more frivolous : Fourthly , We are ready to prove , That Dipping is Baptizing , and that it is according to Christ's Institution . This indeed will require no great proof , and Mr. Wells may manage it , no doubt ; but the Question is , whether a total immersion , Dipping all the Body , be the only Baptism of Christ , and nothing less , nothing else ; whither it be exclusive of any other Application of Water ; and this we deny ; let who can prove it . Only the third Question is of any Moment , Thirdly , Whether the Sprinkling of Infants be the Baptism of Christ ? this he roundly denies ; and this comprehends both the Subject and manner of Application of the Water ; so that it is all in one , and must be divided to be rightly handled . But I think it will not be worth while to dispute with Mr. Wells , of whom I do not know , nor doth he make it appear , that he hath the least Learning that might be a means to keep him in Order , and repress Clamorousness and Confidence . But if Mr. Wells have so much leisure , and his Zeal be so great as to bring him to Ashford , and my Circumstances fairly permit it , I will not say but I may meet him upon this Score ; I do not think to hide my Head , but to give him an Answer : But still I must profess , I am yet afraid of this , and cannot but perswade my self , that if it should come to a Tryal , Mr. Wells would argue much after the same manner he writes ( i. e. ) poorly , and foully ; not handsomly nor honestly , being over-confident of what he hath no ground for ; and so he would create abundance of trouble to me , and perplex the matter he takes in hand . Upon the whole , I do forgive Mr. Wells the wrong he hath done me , only desiring him , not to act so rashly for the future , judging in a Cause , and condemning a Person he is wholly a stranger to . As for my Neighbours , who stirred him up , and were so eager for some body to Print against me , and gave such false Witness , I freely forgive them also ; only desiring them to mind their own Business and to be quiet ; above all , to beware how they be concerned in Printing , least they prejudice their own Cause , and bring Shame and Disgrace upon themselves and their Brethren also . POST-SCRIPT . COnsidering whom I have to deal with , and for whose sake , in a special manner , I do write , in all likelyhood I have been so short , that I have been too obscure . It may be some through ignorance may think Mr. Wells's Reply is not fully answered ; and others through a design may pretend and boast the same , asserting , That many considerable Passages in his Book are pass'd over in a deep silence ; And this they may falsly interpret , as though I purposely let them alone , not being willing to take notice of them , because not able to answer them : Therefore , to prevent and remedy all this , take an Answer , but very short , to those places hitherto omitted in the former Vindication ( which I was willing to make one continued Discourse ) an Answer just enough to serve the turn ; and in this I will follow my Opponent , and answer orderly . In the Epistle to the Reader ( near the end ) there is a very Sarcastical Passage , reflecting upon the Presbyterians in general : But though it be hard , yet being nothing to our purpose , only a piece of Raillery , which it would be easie , but unchristian , to retaliate , let it pass ; only I am sorry that Mr. Wells , who ( as it seems by his private Letter to me ) is an old Man , and who in his Reply shews a great desire of Moderation , should make such a Blot in the beginning . In the beginning of the Letter to me . Worthy Sir , Whatever your Ends and Aims were in setting forth those Tragical instances in your Book , we cannot but take notice , that some part of your matter was to ridicule , and represent the Anabaptists to the World , as a very weak insipid People , and yet crafty and industrious to catch Men in despair , to make a Party . As for my Ends and Aims , in setting forth that Book , they were good , even such as I express'd , to bear my Testimony against the Atheism of this Age , and to employ some part of the Talent God had given me that way . What need you say , Whatever they were , when I declared they were such as these ? But my design was far from ridiculing the Anabaptists in such a manner as Mr. Wells sets it forth : It was indeed to warn and advise them ; and who cannot see how it came in ? Who will think , or suspect I wrote that Piece to reproach the Anabaptists ? No , it was far from my Heart and Thoughts ; but in writing , this came in , and it seemed to me not amiss to make use of it , hoping it might do good , and might be serviceable to good ends , not to Cavillings , and Contradictions as it proves : But the Success I leave to God. 'T is very hard and unkind to bespatter us all with the miscarriage of a Person , or Persons ( if any such be . ) How little need there is of this Reflection may appear by what I have written in my Vindication . Surely none will think me so weak ( or malicious , which Yet I am sorry Mr. Wells ever and anon suggests ) as to charge this Evil upon every individual Baptist in England , or the whole World , who are far enough out of my knowledge : My Words import no such thing , as I have cleared them , and shewed it was his Ignorance so to take them . But why that Parenthesis ( if any fuch be ? ) Verily I had not written so , if I had not known it , or could not have proved it : But if Mr. Wells would not believe me , it was uncivilly done in him to go about to perswade the World to do the like . We desire you to assign the guilty , that we may clear our selves of that foul Scandal , or else we prefume all is a Fiction of your own Brain , and with a malicious design to bespatter and abuse us . For assigning the guilty I have already answer'd at large , and done enough toward that ( I doubt not ) to clear my self , that it was no Fiction of mine , much less a malicious design : But is not this very ? unchristian in Mr. Wells to surmize thus , and suggest such foul things as these ever and anon ? even such as one would not suspect of any who are not very obnoxious upon some evil account or other ? What , to forge such matters as these ? To lay a malicious design to abuse a Party ? This is sad indeed : I am sorry Mr. Wells could harbour such thoughts of me , and Print them too ; but the best of it is , he had no reason , unless he were confident that all his Friends and Society , were pure and infallible . Mr. James was the Man chiefly concerned with him ( i. e. R. M. ) in his hurry and trouble of mind ; but to the end he may not be thought remiss , and the better to seem clear , he finds out some to be mentioned that he says did so much wrong . And to the same purpose : Upon your ill Success you raise a clamour upon others to clear you ; and having digged a Pit for them , fall in your self , and must be exposed to open shame and reproach . The former Answer may serve very well for this . For it is all of one piece ; still unchristian , uncharitable , surmising and judging my Heart , and mis-judging . Truly this is a very false and wicked Aspersion ; and 't is strange to me that a Man should dare to hint such a thing as this , which surely he could not expect that any Reader ( but deeply prejudiced ) should believe , and not rather abhor his Suggestion . I pray what was there that I should seek occasion to clear my self , or find out some to take off any reproach might fall upon me ? I was desired by a Kinsman of R. M. to visit him , and to obviate ( what I could ) the designs of some Anabaptists ; What hurt , I pray , in my consenting and going thereupon ? Or what need I to fear any shame if he did not hearken to my Advice and comply therewith ( Yea , how knows Mr. Wells but he did ? ) But I was so far from looking after this , that after that one Visit I never spake more to him . How vainly and wickedly then doth Mr. Wells suggest such Slanders ? Indeed he takes a liberty to write almost any thing in this matter . Secondly , You do say , they presently sat in with him ; and told him his way to have Peace and Comfort was to be Dipped : Now this Mr. James doth particularly charge upon them , and therefore 〈◊〉 must hear or see this done , or else he hath published he knows no● what . No Man , I think , will understand me that I said they told him in totidem verbis , but in sensu , that they perswaded him to this 〈◊〉 a way to peace and comfort . Now this I did hear , though no● spoken to him , yet by a Kinsman of his , who , as I said , used 〈◊〉 as a special Argument to induce me to visit him ; yea , and 〈◊〉 heard so much from his own Mouth that satisfied me , that it was even so : and I have proved it ( a posteriori ) in the former Vindication , that there were some who did act thus , advising him about Dipping as the way to Peace ( for surely they did it not to trouble him , as I told K. L. when he owned his discoursing with him , and advising him upon that Head. ) But that Dipping should be a new Doctrine in your esteem , seems strange to us , or that any that pretends to be a Minister of the Gospel ( and especially a Scholar ) should so affirm . The Dipping those already Baptized ( or if you will , such as were Baptized in Infancy ) is indeed a new Doctrine , and that is the Case before us . Which of the Ancients did ever do this ? Who ever pleaded for it till of yesterday ? Of very late Years ? Let this be shewed by any of the Baptists . Though Dipping be a Baptizing , yet Dipping those already Baptized ( though but in Infancy , or by pouring on of Water ) is a new Doctrine . Where was this practiced in Primitive times ? In what Volume do we read it ? Indeed one or two ( and I never saw more quoted ) were against Baptizing in Infancy ( but for other Reasons than our Baptists ) some even deferring it to a Death-bed ; but not one that I have met with did declare , that if a Child were Baptized it was nothing , and the Person must be rebatized , when adult professing Faith and Repentance . It s very probable Mr. James might very much puzzle his weak disturbed Head , if he press'd him to believe his new Doctrine of Sprinkling Infants , or that his Infant Baptism would yield him any spiritual Profit or Comfort . It was not my Work to press him thus , only I told him , it was no time now to think of new Baptism , and being Dipped : I applied other Remedies than Mr. Wells suggests ; but I thought it proper ( as the Case stood ) to shew him that it was no ways necessary to have his Thoughts working at this time about Dipping , but to rest where he was as to that point , and to call upon God , and resist the Devil , &c. But was this solid and suitable to his Malady , to instruct him , and make him believe his Infant Baptism was comfortable and profitable to him ? I pray how doth Mr. Wells know that I did thus ? What trifling is it to Write and Print at this rate ? Is this a Reply ? To whom , or to what ? If he had matter enough to write , surely he would have spared such Passages . Just before he said , if he press'd him , and in the next Page , if he alledged this ; but here he takes it for granted , that I took this Course , and then saith , But was this solid , &c. Thus Mr. Wells is of and on , and knows not what to write : But then he goes on boldly on this Presumption , adding within a few Lines , And thus he was hurried in his Mind , and suffered ( it is probable ) not a little by that blind Zeal of yours , or Scriptureless Notion . It is probable I hope to none but Mr. Wells : And who but he would look upon what I did as acted with blind Zeal , when I did not run before I was sent ; nor sought occasion , but was invited , and importuried , and then how could I do less out of respect to my Office , as a Minister of Jesus Christ ? I went not with a design to make a Proselyte ( as Mr. Wells hints , p. 10. saying , You could not prosclyte him ) yet if Mr. Wells's Friends had not been with him presently after me , 't is probable my Advice might have done more good ; but now it is in vain to guess at it 〈◊〉 for if I did him any good ; it seems they quickly marr'd it . If that Salve of Sprinkling in his Infancy were applied to him for his Spiritual Sore , it might very well distract him . What if it were not applied ? then here is just nothing said , a Reply to no purpose . But what a dreadful consequence doth Mr. Wells draw from thence ( supposing it were so ) then it might very well distract him : A dreadful Reflection indeed a terrible Charge against Infant Baptism . For my part , I reflected only upon the unadvised Carriage of some Baptists , and their rash Zeal to promote their Opinion , and to make Proselytes ; their indirect and evil Practices ; their bold and bitter Speeches ; but I should have been ashamed to have branded their Doctrine thus Where Mr. Wells's Moderation is I know not ; it doth not appear in his Reply . But I hope he doth not mean a perfect Distraction , but only a little hurry of mind , and that his next Words are exegetical , and lessen the Sense , as it follows , and he n● suffer a little by such inconsiderate and blind Zeal : Let it b● so taken , even in the best Sense ; for the other is very foul an● grose . And that the World may be sure to know who you mean , you repeat the name Anabaptists , as you falsely put upon them , and say , wh● they rather chose to call themselves Baptists . Good Mr. Wells , how did you read this ? Methinks you read as badly as you writ : How could you say I repeated the Name Anabaptists ? What , did you mistake Atheists in the Lines before for Anabaptists ? For I never repeated this Word : Read Anabaptist twice if you can ; and surely Anabaptist and Baptist are not one and the same Name ; for you write your self a Baptist , yet say I falsely put the Name Anabaptist upon you . But why falsely put upon you ? 'T is the proper Name of those of your Opinion , though it may be you like it not ; and if we call you Baptists it is a Favour , which Favour I was willing to shew you ( I mean those of your Opinion ) but you acknowledge it not ; but are angry ; yea , if we call you not Anabaptists , we do in a sort disown our own Baptism and Principles about that point : For we say ( and doubt not we are able to prove it ) that Infants are truly Baptized , as well as the Adult : But you Baptize such as were so Baptized in Infancy , and therefore are Anabaptists , and the Name truly agrees to you , which signifies Rebaptizers . For my part I am not for long and hard Names ( Sesquipedalia verba ) or else I had us'd that Name of Ca●apaedobaptists ; but I judged the other both proper , and best known ; and I do not see why it should be a matter of Offence to you to use it ; I am sure 't is of no great Moment ; however I used these two promiscuously ( Anabaptist and Baptist ) not designing to reproach you by the Name ( no nor any otherwise seeking occasision so to do , as you have too oft suggested ) but only to write most properly ; which is according to common speech , and as may be best understood . FINIS . Reader , I Would desire thee to be so Candid , as to correct the Faults thou maist find , and not to censure me too hardly for the ●ame ; for I could not be present at the Press ; and I am sensible , that as I have suffered in this kind already , so I may still suffer , notwithstanding all the Care and Precaution I have used . BOOKS Printed for John John Lawrence , at the Angel in the Poultrey . MR. Lorimer's Apology for the Ministers who subscribed only unto the Stating of the Truths and Errors in Mr. Williams's Book , in Answer to Mr. Tr●●ls's Letter to a Minister in the Country . 4 to . An Answer of Mr. Giles Firmin to Mr. Grantham , about Infant Baptism . 4 to . Some Remarks upon two Anabaptist Pamphlets . By Giles Firmin . 4 to . Mr. Firmin's Review of Richard Davis his Vindication . 4 to . A Proposal to perform Musick , in perfect and Mathematical Proportions . By Tho. Salmon , Rector of Mepsal in Bedfordshire . Approved by both the Mathematick Professors of the University of Oxford ; with large Remarks . By John Wallis , P. D. 4 to . Mr. Stephens's Sermon before the Lord Mayor and Aldermen of London , at St. Mary le Bew. Jan. 30. 1693. Mr. Shower's Winter Meditations : Or , a Sermon concerning Frost , and Snow , and Winds , &c. and the Wonders of God therein . 4 to . Mr. Slater's Thanksgiving Sermon , Octob. 27. 1692. 4 to . — His Sermons at the Funerals of Mr. John Reynolds , and Mr. Fincher , Ministers of the Gospel . 4 to . The Jesuites Catechism . 4 to . Dr. Burton's Discourses of Purity , Charity , Repentance , and seeking first the Kingdom of God. Published with a Preface , by Dr. John Tillotson , late Archbishop of Canterbury . 8 vo . Remarks on a late Discourse of William Lord Bishop of Derry , concerning the Inventions of Men in the Worship of God : Also a Defence of the said Remarke against his Lordship's Admonition . By J. Boyse . 8 vo . The Works of the Right Honourable Henry , late Lord D●●amere , and Earl of Warington ; consisting in Thirty two Original Manuscripts under his Lordship 's own Hand . 8 vo . Bishop Wilkins's Discourses of the Gift of Prayer , and Preaching ; the better much inlarged . By the Bishop of Norwich , and Dr. Williams . 8 vo . Mr. Samuel Slater's Earnest Gall to Family Religion ; being the Substance of Eighteen Sermons . 8 vo . Mr. Addy's Stenographia : Or , the Art of Short Writing compleated , in a fa● more Compendious way than any yet extant . 8 vo . The London Dispensatory reduc'd to the Practice of the London Physicians : Wherein are contained the Medicines , both Galencial and Chymical , tha● are now in use : Those out of use omitted ; and those in use , and not in the Latin Copy , here added . By John Peachey of the Colledge of Physicians in London . 12 o. Mr. Hamond's Sermon at Mr. Steel's Funeral . 8 vo . History of the Conquest of Florida 8 vo . Mr. A●kins's English G●ammar : Or , the English Tongue reduced to Grammatical Rules . Compored for the use of English Schools . 8 vo . Mr. John S 〈…〉 r's Discourse of Temp●ing Christ . 12 o. — His Discourse of Family Religion , in Three Letters . 12 o. Mr. Daniel Burgess's Discourse of the Death , Rest , Resurrection , and Blessed Portion of the Saints . 12 o Mr. George Hamond's , and Mr Matthew Parker's Discourses of Family Worship . Written at the Request of the united Ministers of London . 12 o. Miscellana Sacra : Containing Scriptural Meditations , Divine Breathings , occasional Reflections , and Sacred Poems 12 o. Monro's Iustitutio Grammaticae . 8 vo . Sir Jonas More 's Mathematical Compendium . The Third Edition 12 o. Mr. William Scoffin's help to true Spelling and Reading : Or , a very easie Method for the teaching Children , or elder Persons , rightly to Spell , and exactly to Read English , &c. 8 vo . The Triumphs of Grace : Or , the last Words , and edifying Death of the Lady Margart De la Musse , a Noble French Lady , aged but Sixteen Years , in May 1681 12o . The Map of Man's Misery : Or , the Poor Man's Pocket-Pook : Being a perpetual Almanack of Spiritual Meditations : Containing many useful Instructions , Meditations and Prayers , &c 12o . Man's whole Duty , and God's wonderful Intreaty of him thereunto . By Mr. Dan. Burges . 12o . Advice to Parents and Children . By Mr. Daniel Burges 12o . Mr. Gibbons's Sermon of Justification 4 to . Scala Naturae : Or , a Treatise proving both from Nature and Scripture , the Existence of good Genii , or Guardian Angels . 12o . Graaf de Succo , Pancreatico : Or , a Physical and Anatomical Treatise of the Nature and Office of the Pancreatick Juice . 8 vo . Dr. Packs Praxis Catholica : Or , the Countryman 's Universal Remedy : Wherein is plainly and briefly laid down , the Nature , Matter , Manner , Place , and Cure of most Diseases incident to the Body of Man. 8vo . English Military Discipline : Or , the Way and Method of Exercising Horse and Foot , according to the Practice of this present time : With a Treatise of all sorts of Arms , and Engines of War , &c. 8 vo . Orbis Imperantis Tabelle Geographico-Historico-Genealogico-Chronologiae , &c. Curiously engraven on Copper Plates . 8 vo . Clavi's Grammatica : Or , the Ready way to the Latine Tongue : Containing most plain Demonstrations for the regular Translating English into Latin ; fitted to help such as begin to attain the Latin Tongue . By F. B. 8 vo . Notes, typically marginal, from the original text Notes for div A46634-e390 〈…〉 
A61911	----	A plea for tolleration of opinions and perswasions in matters of religion, differing from the Church of England. Grounded upon good authority of Scripture, and the practice of the primitive times. Shewing the unreasonablenesse of prescribing to other mens faith, and the evil of persecuting differing opinions. / Humbly presented to the kings most excellent majesty, by John Sturgion, a member of the Baptized People. Sturgion, John. 1661 Approx. 34 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A61911 Wing S6093 ESTC R208120 99867110 99867110 119400 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61911) Transcribed from: (Early English Books Online ; image set 119400) Images scanned from microfilm: (Thomason Tracts ; 161:E1086[3]) A plea for tolleration of opinions and perswasions in matters of religion, differing from the Church of England. Grounded upon good authority of Scripture, and the practice of the primitive times. Shewing the unreasonablenesse of prescribing to other mens faith, and the evil of persecuting differing opinions. / Humbly presented to the kings most excellent majesty, by John Sturgion, a member of the Baptized People. Sturgion, John. 20 p. Printed by S. Dover, for Francis Smith, at the Elephant and Castle near Temple-Bar, London : 1661. Baptized People = the Anabaptists. Annotation on Thomason copy: "march 29". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Anabaptists -- England -- Apologetic works -- Early works to 1800. Freedom of religion -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-10 SPi Global Keyed and coded from ProQuest page images 2001-11 TCP Staff (Michigan) Sampled and proofread 2001-11 TCP Staff (Michigan) Text and markup reviewed and edited 2001-12 pfs Batch review (QC) and XML conversion A Plea for Tolleration OF OPINIONS and PERSWASIONS IN Matters of Religion , Differing from the CHURCH of ENGLAND . Grounded upon good Authority of Scripture , and the Practice of the Primitive Times . Shewing the unreasonablenesse of Prescribing to other mens Faith , and the evil of persecuting differing Opinions . Humbly Presented to the Kings most Excellent Majesty , by Iohn Sturgion , a Member of the Baptized People . Acts 5. 38,39 . And now I say unto you , Refrain from these men , and let them alone ; for if this Counsel ( or this work ) be of men , it will come to naught ; but if it be of God , ye cannot overthrow it , lest haply ye be found , even to fight against God. LONDON , Printed by S. Dover , for Francis Smith , at the Elephant and Castle near Temple-Bar , 1661. A Plea for Tolleration of Opinions and Perswasions in Matters of Religion , differing from the Church of England . May it please your Majesty , I Have had strong impulses upon my mind for some dayes , to present this Paper to your Majesty , and I humbly hope it will not be made to suffer much under an evil Resentment , upon its presentation to your hand , because it bears a Testimony about it , of the Authors good affections to your Royal Self ; for my witness is on High , that I did not write this Paper because I love you not , because I honour you not , because I own you not , in your Royal capacitie of Magistracy and Civil Power ; God knoweth that you have not any Subject more Christianly real or cordial unto you ; and I humbly beg that your Majesty would be pleased so far to deny your self , as to read it with patience , and to judge of it as you shall see cause . I beseech your Majestie to Consider , That it is one of the Soveraign and high Concernments of your Soul , to understand , and to be acquainted with the Counsels and mind of God , and to find time to search throughly into those worthy Mysteries , which the blessed Angels ( those great Princes of Heaven ) judge it no wayes beneath them to pry into ; and when they , who are Gods by institution shall narrowly and with delight contemplate the Real Excellency of his Glory , who is a God by nature , they must needs be transformed into his likeness , according to that most observable Passage of the great Apostle ; But we all with open face beholding , as in a glass , the glory of the Lord , are changed into the same Image , and when the gods on Earth , shall be changed into the same Image with the God of Heaven ; not doubt but blessedness is coming on a pace upon the world . Now if your Majesty be pleased to look into the excellent proceedings of the King of Kings , and Lord of Lords , towards men ; he doth not take away his favour , or withdraw his grace from all men , because some abuse it , & render themselves so fearfully wicked , as not onely to sin against the Law of Commandments , but against that glorious Gospel of grace sealed and confirmed , by the blood of ever blessed Jesus ; nor will he punish the Innocent for the guilty : but the soul that sins shall die ; the Father shall not answer for the Son , nor the Son for the Father , but every soul shall bear the burthen of his own sin . O that your Princely Mind might be Eluminated or enlightned by this heavenly instance , that your Majesties Actions to all your Subjects , ( from the Peere to the poorest ) may be guided by that Rule which God himself hath been pleased to lay before you . I shall humbly take leave to mind your Majesty of the Liberty of tender Consciences , which your Majesty declared to indulge in your Declaration from Breda , for which many thousands did in all humility blesse the most High God , who put it into your Majesties heart to declare your Resolution to provide in that particular , That such as did uot disturb the Peace of the Kingdom , might Worship God according to their Light ; and that no man should be molested or disquieted for differing Opinions in matters of Religion , who could not joyn in the Publick service of worship ; Yet in regard of some Rebellious persons in the City of London , who pretended to the like Liberty of worshipping God apart from the Parochial Assembly ; who made Insurrections and committed Murder , under groundless pretences , of fighting for the Kingdom of Christ ; whereupon your Majesty by Proclamation hath forbid all Meetings whatsoever , in private houses , or houses built , or purchased for the use of Prayer , and other Ordinances of Gods Worship ; whereby the Innocent suffer for the Guilty ; and many of your Majesties Loyal and obedient Subjects are questioned , and publickly suspected to their great prejudice in their reputations , the consequence whereof is very mischievous to them and their Families . I cannot imagine how your Majesty can be unsatisfied , as to the Innocency of the Baptized People and others , who have not onely disclaimed the wicked Rebellion of the said persons , but they have pressed their Innocency from the very thought or Imagination of any such wickedness ; If your Majesty please to consider that in case three or four of your Domestick servants should have committed , or done fome unworthy Act , whereby they had incurred your just displeasure , upon which your Majesty should have discharged all your servants from any further attendance in your Royal Court , although they never had any thing to do with the Offenders , or their wayes ; It may be supposed , that the Innocent would have thought this a very severe Act ? I shall Humbly leave Your Majesty to make the Application . But if it be said , the Law is against that Indulgence formerly granted unto us , by your Majesty ( as was hinted in the Answer to the Petition of the Congregations in London , given at your Majesties most Honourable Privy Council , to the said Petitioners ) and therefore no longer to be continued unto us , unless the next Parliament ( to whom we are referred ) provide for the same . Upon which Answer , some make this Observation ; That seeing the discontinuance of Your Majesties Gracious Indulgence , proceedeth from the Aspect of some Old Law , then we should have felt the influence thereof , although Venner and his disciples had never been born : Moreover , if there be any such Law , it was in being before Your Majesty sent that Dove , with the Olive-Branch of Liberty of Conscience , ( viz. ) Your Declaration that granted us Toleration ; for no Law was made against our Meetings by that Parliament , which Your Majesty tearmed , the Healing and Blessed Parliament . Now if Your Majesty saw Reason to suspend the Execution of those Laws , they being hurtful and pernitious to men of Tender Consciences ; then there is the same Reason for Your Majesty to suspend them still , out of Tendernesse to all such as have in no wise abused Your Clemency and Grace , to them vouchsafed in that Particular . And whoever have , or shall move Your Majesty , to continue Your Proclamation against Meetings , to worship God , or to take occasion by those Laws , to Grieve and Afflict poor Men and Women , who have Opinions different from those of the Church of England ( for such endeavours are not wanting , by them that know not what spirit they are of ) and this is matter of Astonishment and Wonder , if Your Majesty consider it , how far such men are from improving Your Excellent Proclamation against Swearing , Debauchery and Drunkennesse , or being in Taverns after nine of the clock at night . Oh! how little notice is taken of these Proclamations , or of the Laws to which they direct , either by the Swearing Debauched Persons themselves , or by Your Majesties Subordinate Ministers ? and how few ( if any ) have been prosecuted upon those two Proclamations , and what Multitudes upon the other ? And this is much to be lamented , that men may with lesse danger , meet at Taverns , Ale-Houses , and other places of Debauchery , to Drink above measure , or Swear , Game , Rant and Tear , as if there were neither Heaven nor Hell , God nor Magistrates ; but if a few poor Men and Women , meet together in the Fear of the Lord , having mutual Faith , and Oneness of Heart , to pray unto Almighty God ; a part of whose Petition is , that God would Blesse & Guide Your Majesty , and all that are in Authority , that we may lead a quiet and peaceable Life , in all Godliness and Honesty , 1 Tim. 2. 2. at such Meetings many are offended . And may it further please Your Majesty , to consider Your afflicted and innocent Subjects , how they have been haled from their Peaceable Habitations , and thrust into Prisons , almost in all Counties in England , and many are still detained , to the utter undoing of themselves and Families ; and most of them are poor men , whose Lively-hood ( under God ) depends upon the labour of their own hands ; so that they lie under more then an ordinary Calamity , there being so many thrust into little rooms together , that they are an anoyance each to other ; especially in the City of London , where the Lord-Mayor crouds them very close together ; that it hath been observed , the Keepers have complained , they have had too many guests ; and whilest they suffer there , some of their Wives and tender Babes want bread at home . And how long this will be the portion of some , I know not , unless Your Majesty extend the like Grace to other Prisoners , as Your Majesty did most Princely to them at Westminster , in giving Order to Discharge them , they acknowledging by Subscription , Your Majesty to be the Supream Magistrate of this Kingdom , and of all others of Your Majesties Kingdoms and Dominions , without pressing the Oath of Allegiance , which some are not free to take , by Reason Christ saith , Mat. 5. 34. Swear not at all , and in St. Iames 5.12 . Above all things my Brethren , Swear not ; they mistaking these two places , understand that Christians should not Swear in any Case ; and therefore out of meer fear , lest they should offend against a Divine Law , have fallen under the Penalty of that Humane Law , which requireth us to Swear , our Allegeance to Your Majesty . O , that Your Majesties Clemency might enterpose , that their weaknesse on the one hand , and the Severity of the Law on the other , might not ruine many hundred Families . But to return to that for which I am in Travel ( viz. ) that we may worship God , according to our light and measure of understanding , unto which we have attained , without being restrained from the exercise thereof , by the Magistrate , or by having any thing imposed upon us , as Articles of Faith , or Rules of Worship ; in the behalf of which , I humbly tender these six Reasons following ; Reason 1. First , Be pleased , Royal Sir , to consider , that such imposing of the Magistrates , is contrary to the Nature of the Gospel ; because it is one of the Glories of Christian Religion , that it was so Pious , Excellent , Powerful , and Perswasive , that it came in upon its own Piety and Wisdom ; with no other force , but a Torrent of Arguments , and Demonstration of the Spirit , beating down all strong holds , and every high Thought and Imagination , that exalted it self against the same ; but towards the persons of men , it was alwayes full of Meeknesse , and Charity , Compliance , and Toleration , and bearing one with another , restoring persons overtaken with an Errour , with the Spirit of Meeknesse ; the Consideration is as Prudent , and the Proposition as Just , as the Precept is Charitable , and the President most Pious and Holy ; that Precept which it chiefly Preaches in order to all Blessedness , is , Meekness , Mercy and Charity , whereby it should preserve it self , and promote its own Interest : for indeed nothing will do it so well , nothing doth so excellently insinuate it self into the understanding and affections of men , as when the Principles , Actions , and Perswasions of a people , are in every part suitable ; and it would be a mighty disparagement to so Glorious an Institution , that in its Principle it should be so Merciful and Humane , and in the Promotion and Propagation , of it , so inhumane and dishonourable to Christ ; it may serve the Turk to support his Alkoron , but it will much dishonor Christianity , to offer to support it by that which good men believe to be a distinctive cognizance of the Mahometon Religion , from the Excellency and Piety of Christianity , whose sence and Spirit , is excellently described by S. Paul , 2 Tim. 2.24 . The Servant of the Lord must not strive , but be gentle unto all men , in meeknesse Instructing those that oppose themselves ; If then any man will smite those that are his Opposites in Opinion , he must quit the Title of being Gods Servant for his pains ; nor can a Distinction of Persons Ecclesiastical and Secular , give advantage for an escape ; for even the Secular Power , if it be Christian , must not be strikers of others for the Matters of their Faith , for God alone is judge of erring Persons , as that Learned Doctor Ieremiah Taylor , now Bishop of Down , saith in his thirteenth page of his Epistle Dedicatory , to that famous Book , entituled , The Liberty of Prophesie . Reason 2. The second Reason against restraining or using force in Matters of Religion ; is , Because Christ , who is the Only Law-giver to his Church , gives this Precept for the Regulation of the Conversation of his Disciples ; Whatsoever you would have men do unto you , do ye even so unto them ; than which there is no Law more reasonable , nor more just : It cannot be supposed that Kings sitting in the Throne of Government , or place of Trust and Rule , are exempted from the observation of this Commandment ; which if so , then if the Magistrates be of this Perswasion , that Christ dyed for all men , and the people believe as Calvin did , that he dyed for the Elect onely ; What can the Magistrates do in this case ? for if they make a Law in favour of the Peoples Judgement , then they wrong themselves , which I suppose they will not do , if a Law be made in favour of their own Opinion against the Peoples , then besides the injury which is done to the people , they break that Royal Law before mentioned , and thereby become guilty before God. Reason 3. The third Reason against restraining , or using force in matters of Religion , is taken from the unreasonablenesse of such proceedings ; for what is more unreasonable , then to deny men the use of their Reason , in choice of their Religion ? for if Scripture Tradition , Councils and Fathers , be the evidence in a question ; yet Reason is the judge ; that is , we being the Persons that are to be perswaded , we must see that we be perswaded reasonably , and it is against Reason to assent to a lesser evidence , when a greater is propounded , but every man for himself is to take cognizance , if he be able to judge , but if he be not , then he is not bound under the tye of necessity to know it , nor will God punish him for not knowing it ; and not onely the unreasonablenesse , but the impiety of using force in this case , may be further seen , if it be considered , that there is nothing under God hath power over the understanding of a man , God commanding us to believe his Revelations , perswades and satisfies the understanding , by his commanding and revealing it ; for there is no greater probation in the World , that a Proposition is true , then because God hath commanded it to be believed ; but then it must certainly be made appear to us , that God hath so commanded it ; but no man hath any Efficacy or Authority on the understanding of another , but by Proposal & Perswasion , and then a man is bound to assent according to the operation of the Argument , and strength of the Perswasion ; neither indeed can he assent sooner , or other wayes though he would never so fain ; he therefore that in this case useth force or punishment , punisheth a man for keeping a good Conscience , or forceth him into a bad ; he both punisheth sincerity , and perswades hypocrisie , he presecutes a truth , and drives into an errour ; he teacheth a man to dissemble , to be safe , but never to be honest nor acceptable to God. Learned Doctor Taylors Argument for Tolleration is very Excellent , in his Epistle to his Liberty of Prophecie , in page 14. This very thing ( saith he ) being one of the Arguments I use to perswade permissions , left compulsion introduce hypocrisie , and make sinceritie troublesome and unsafe . Reason 4. The fourth Reason which I humbly offer to consideration , That persecution for Conscience , or the Civil Magistrate using force in the matters of Religion ; is , because it came in through corruptions of the times , so that it is so far from being of Divine Sanction , that it is earthly and sensual ; for the proof of this I shall onely transcribe a passage out of that worthy Author , Doctor Taylor , in his aforesaid Epistle to his Liberty of Prophecie , Page the 18 , 19. Which is as followeth ; That against this I have laid prejudice enough from the Dictates of holy Scripture , it is observable that this with its Appendent degrees , I mean restraint of Prophesying , imposing upon other mens understandings , being masters of their Consciences , and Lording it over their Faith , came in with the retinue and train of Antichrist ; that is , they came as other abuses and corruption of the Church did , by reason of the Iniquity of times , and the cooling of the first heats of Christianity , and the increase of Interest , and the abatement of Christian simplicity , when the Churches fortune grew better , and her sons grew worse , and some of her Fathers worst of all ; For in the first three hundred years there was no sign of persecuting any man for his opinion , though at that time there were very horrid opinions commenced , and such which were Exemplary and parallel enough to determine this question ; for they then were assaulted by new Sects which destroyed the common Principles of Nature , of Christianity , of Innocency and publick Society , and they who used all the means Christian and spiritual , for their disimprovement and conviction , thought not of using corporal force , other wayes than by blaming such proceedings ; and therefore I do not urge their not doing it , as an Argument of the unlawfulness of such proceedings , but their defying it , and speaking against such Practices , as unreasonable and distructive to Christianty ; for which the Learned Doctor cites all these Fathers , Tertullian , St. Cyprian , Lactantius , St. Hilary , Minuitius , Felix Sulpitius , Severus , Saint Chrysostome , St. Hierom , St. Austin , Damascon , Theophylact , Socrates , Scholasticus , and St. Bernard ; and he further saith , that all wise Princes till they were overborn with Faction or solicited by Peevish Persons , gave Tolleration to differing Sects , whose Opinions did not disturb the publick Interest ; and in page 20. till 400. years after Christ , no Catholick Person , or very few did provoke the secular arm , or implore its aide . So far he . From which it is evident , that the Magistrates imposing in matters of Religion , is an Evil , from which I pray God deliver your Majesty . Reason . 5. The fifth Reason is taken from the Principles and Practices of some great Princes , who did both give and perswade Tolleration ; King Iames your Majesties Royal Grand-Father , in his Letter to the States of the united Provinces dated the sixth of March , 1613. amongst other things thus wrote , Etdistrictè imperetis ut Pacem Colant seinvicem tolerando in ista opinionum ac sententiaram , discere pacitià Eoque Iustius videmur vobìs hoc ipsum suadere , debere quod Neutrum Comperimus adeo deviam , ut non possint cum Fidei Christiana veritate , & cum Animarum Salute consistore : ( Englished for common Benefit ) That you charge them to maintain peace by bearing one with another in such difference of Opinions and Iudgements ; Therefore it seemeth more Right , that you should be thus perswaded , seeing neither of the Judgements is found so dangerous , but that it may stand with the true Faith of a Christian , and the Salvation of Souls . The like Counsel in the divisions of Germany at the first Reformation , was thought reasonable by the Emperour Fardinand , and his Excellent son Maximilion , they had observed that violence did Exasperate , was unblessed , unsuccessful , and unreasonable ; and therefore they made Decrees of Tolleration , and appointed Tempors and Expediences to be drawn up by discreet Persons ; and George Cassander was designed to this great work , and did some thing towards it ; and Immanuel Phillibert Duke of Savoy , repenting of his War undertaken for Religion against the Pedimontans , promised then Tolleration , and was as good as his word ; as much is done by the Nobilitie of Polonia ; and Theodoricus the Sage , King of the Gothes , asswaging the vemency of the Arians against the Orthodox , No belief ( saith he ) is carryed on by blowes ; nor is that Excellent saying of King Edward the sixth to be forgotten , he being solicited to put a Heretick to death , made this wise answer , Will you have me to send her to Hell in her sins ? But to conclud● this , the French King ( although he be the second son of the Church of Roome ) gives Tolleration to different perswasions in matters of Religion ; for the Hugonets have their Churches and Places of meeting for to worship God in according as they are perswaded by order from their King ; and the world is witness how prosperous they have been , since they have left fighting for Religion among themselves . Reas. 6. The sixt and last Reason , I have taken from the ill success , that alwayes attends such proceedings ; for whoever used force upon the body to change the mind , or to make men believe something they are not perswaded of , or to disbelieve something they have received for truth , or to leave off worshipping God , in that way which they think is most agreeable to his will ; they will have no better success than that man had , that clapt his shoulder to the ground to stop the earth-quake : and the experiences which Christendom hath had in this last Age , are sufficient instances ; when France fought amongst themselves , the Catholicks against the Hugonets , the spilling of their own blood was Argument enough , of the imprudence of that way of promoting Religion , and that all the blood shed in open Arms , and private Massacres could not prevent their further growth , nor extinguish that light that sprung up amongst that People ; and the name of the Hugonets is not onely still in France , but they and their Religion Tollerated . But the great instance is in the differing temper , Government , and success , which Margaret of Parma , and the Duke of Alva had ; the clemency of the first , had almost extinguished the Flame , but when she was removed and Duke Alva succeeded , and Mannaged the matter of Religion with fire and sword 〈◊〉 made the flame so great , that his Religion and his Prince too , have been quite turned out of a great part of the Country . And we are not without example nearer home , in Queen Maries dayes , what Force and Violence was there used , to make the People believe , as the Queen and her Bishops believed , some was burnt to death , some destroyed in Persons , and many that scaped with life , were undone in their estates and lively-hood ; and all this was so unsuccesful , as to the suppressing their further growth , that it did the quite contrary , for the more they were opprest , the more they grew . I shall onely add a passage out of Learned Bishop Taylor , in his Epistle to his Liberty of Prophesie , page 25. But it is ( saith he ) observed by Socrates , that when the first Persecution was made against them ( that is ) such as differed in Opinion from the Bishop at Rome , by Pope Innocent the first ; at the same instant , the Gothes invaded Italy , and become Lords of all ; it being just in God , to bring a persecution upon them , for true belief , who with an incompetent Authority , and insufficient Grounds , do persecute an errour lesse material , in persons agreeing with them , in the profession of the same common Faith. The next thing I humbly offer to Your Princely consideration , is the Divine Bond upon our Hearts , to worship God according to our Light ; and the crying sin , we must commit , if we shall resist our own understanding , and refuse to obey the Command of God upon our Conscience , to assemble our selves together for his Worship , and that we ought to esteem our duty to God , much dearer than our Estates , Liberty or Lives . And our Souls are fully perswaded , that it is our duty to meet together , and speak often one to another , to exhort each other daily , to take heed of sin , and to follow after vertue , and to presse after the Mark of our High Calling of God , in Christ Iesus our Lord ; and to provoke to love and good works , and if any be overtaken in a fault , to restore them in the Spirit of meekness ; and to relieve the poor , and to support the weak , that by bearing one anothers burthens we may fulfill the Law of Christ ; and to walk so inoffensively in our conversation , as to give no Iust occasion neither to your Majesty as Supream Magistrate , nor to any of your Ministers under you ; nor to any of the People or Neighbours about us ; but to observe that excellent Law of Christ , Whatsoever ye would that men should do to you , do ye even so to them ; and if any shall persecute us for our Profession-sake , to bear it with patience and not to return evil for evil , nor reviling for reviling ; but contrary-wise to do them good for evil , and to pray for them , that their eyes may be opened , and that God may not lay their sin ( in this case ) to their charge . Now if Your Majesty will but consider what it is which the Baptized People and divers others , have made such earnest suite to your Majesty for , it is not for Titles of Honours , nor for places of great profit , either in a Civil or Ecclesiastical Capacity , but onely this is their request , and humble desire , that we may serve the Lord without molestation in that Faith and order which we have Learned in the Holy Scripture ; giving Honour to our King to whom Honour belongs , fear to whom fear , Tribute to whom Tribute belong , in every thing as far as we have abilities , to render to God the things that are Gods , and to the Magistrate the things that are His. Rom. 13.7 . We likewise judge it our duty , to be alwayes willing and ready to give an Answer , to every man that shall ask us a Reason of our Hope that is in us , with meekness and fear , Now if any who judge themselves to be spiritual Guides , will but take the pains to endeavour our conviction ( if they think we erre ) or at least to hear what we have to say , why we dissent from the Publick worship , we doubt not but through the Grace of God , we shall be able to give such an account of our Faith and Practice , that we do not deserve those Epithets some are please do give us . I shall onely transcribe one passage out of that Ingenious Doctor , Dr. Ieremiah Taylor which I find in Sect. 18. number 34. of his Liberty of Prophesie , he speaking of the Anabaptists , saith , That since there is no direct impietie in the Opinion , nor any that is apparently consequent to it , and they with so much probability do or may pretend to true perswasion , they are with all means Christian fair and humane to be Redargued or instructed ; but if they cannot be perswaded , they must be left to God , who knoweth every degree of every mans understanding , all his weaknesses and strengths , what impresse each Argument maketh upon his spirit , and how unresistable every Reason is ; and he alone judges his Innocency and sinceritie : And for the question , I think there is so much to be pretented , against that which I believe to be the truth , that there is much more truth than evidence on our side ; and therefore we may be confident , as for our own particulars , but not too forward peremptorily to prescribe to others , much lesse , to damn , or to kill , or to persecute them , that onely in this Particular disagree . So far he . I shall conclude with this Humble Petition , that seeing Your Majesty hath been most earnestly supplicated ( by many Petitions , Addresses , and Papers ) to continue Your former Indulgence : Oh , that Your Majesty would be Gratiously Pleased to do something in it , that may recommend Your Name to be embalmed by them for perpetuity , through the remembrance of Your Just , Righteous , and Merciful Actions , in breaking every Yoak of Oppression , and to the easing of the Conscience of every man , professing Jesus Christ , from all Unrighteous Impositions ; And as this will administer Peace , Joy , and Comfort to many of Your Suffering Subjects ; so it will bring most excellent Consolation unto Your Majesties Soul , when the Heavens shall be no more : And as Your Majesty desires to be found on the right hand of the great Judge , in that his day ; so in this Your day , to remember and consider , that Magistracy and Power of Government , are no Institutions of God , either to fill the Purses , or to furnish the Tables , or to lift up the Minds , or in any kind , to gratifie the flesh of those in whom they are invested ; but rather , to serve to accomodate and bless the Societies and Communities of men on earth ( unto which they relate respectively ) according to that worthy Item , which the Queen of Sheba gave unto Solomon , Because the Lord loved Israel for ever ; therefore made he thee King to do Iudgement & Iustice. 1 Kin. 10.9 . The same Lord and Mighty God , so over-shadow Your Majesty with his Power and Good Spirit , that the conceptions of Your Heart , may be Holinesse to him , Wealth and Peace , and gladness of Heart to the People of these Great and Famous Kingdoms ( the Government whereof God hath been pleased to intrust with You ) to Your Royal Self , Honour and Safety , and length of Dayes , with the Peace and Joy of a good Conscience on earth , and a far more exceeding Eternal weight of Glory in the Heavens ; So Prayeth , Your Humble and Dutiful Subject , JOHN STURGION . THE END . Notes, typically marginal, from the original text Notes for div A61911-e180 1 Pet. 1. 12. 2 Cor. 3. 18. Eze. 18. 20. The Apologie of the Baptized People of London . The Linconshire two addresses . The Kentish Petition ; and many more to that Purpose . 2 Cor. 10. v. 5. Gal. 6. ● . Mat. 7.12 There were very sharp contentions about Religion amongst the Holland Ministers ; at that time King Iames adviseth the Magistrate to moderate them , not to kill or punish them , for they may both be saved . Heb. 10. 25. Mat. 7. 12. Mat. 5. 44. 1 Pet. 2● 17. 
A75478	----	Anti-Quakerism, or, A character of the Quakers spirit, from its original and first cause. / Written by a pious gentleman that hath been thirteen years amongst the Separatists to make observations, and is now returned home with a full intent to lay open the whole mystery of iniquity, in unvailing the whore, that men may no longer drink of the wine of her fornications; he hath vowed a single life, and given himself up wholly to the exercises of the mind. And here he hath described the spirit of Quakerism. 1. Being a precise Puritan. 2. An Anabaptist. 3. A Seeker. 4. A Ranter. 5. A Quaker, and indeed what not, all things, and nothing. By which character every man may in some measure see the deceitfulness of his own imagination and be careful, and watch himself accordinly [sic]. Younge, Richard. This text is an enriched version of the TCP digital transcription A75478 of text R211441 in the English Short Title Catalog (Thomason 669.f.22[57]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 10 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A75478 Wing A3507 Thomason 669.f.22[57] ESTC R211441 99870168 99870168 163639 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A75478) Transcribed from: (Early English Books Online ; image set 163639) Images scanned from microfilm: (Thomason Tracts ; 247:669f22[57]) Anti-Quakerism, or, A character of the Quakers spirit, from its original and first cause. / Written by a pious gentleman that hath been thirteen years amongst the Separatists to make observations, and is now returned home with a full intent to lay open the whole mystery of iniquity, in unvailing the whore, that men may no longer drink of the wine of her fornications; he hath vowed a single life, and given himself up wholly to the exercises of the mind. And here he hath described the spirit of Quakerism. 1. Being a precise Puritan. 2. An Anabaptist. 3. A Seeker. 4. A Ranter. 5. A Quaker, and indeed what not, all things, and nothing. By which character every man may in some measure see the deceitfulness of his own imagination and be careful, and watch himself accordinly [sic]. Younge, Richard. 1 sheet ([1] p.) Printed for the author, London : anno Dom. 1659. [i.e., 1660] "A pious gentleman" = Richard Younge. Cf. Wing and foot of page which reads: The author hath written a book, which is a tract of his thirteen years experience: entituled, A leaf from the tree of life. And are to be sold by Daniel White, at the Seven Stars in Pauls Church-yard, and by some that sell this paper. Partly in verse - "I have been in the valley of Siddim". Annotation on Thomason copy: "Jan. 5." Reproduction of the original in the British Library. eng Society of Friends -- Early works to 1800. Puritans -- Early works to 1800. Anabaptists -- Early works to 1800. Dissenters, Religious -- England -- Early works to 1800. A75478 R211441 (Thomason 669.f.22[57]). civilwar no Anti-Quakerism, or, A character of the Quakers spirit, from its original and first cause. Written by a pious gentleman that hath been thirte Younge, Richard 1659 1745 15 0 0 0 0 0 86 D The rate of 86 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-06 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-11 Megan Marion Sampled and proofread 2008-11 Megan Marion Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Anti-Quakerism , or , A Character of the Quakers Spirit , from its Original and first cause . Written by a pious Gentleman that hath been thirteen years amongst the Separatists to make Observations , and is now returned home with a full intent to lay open the whole Mystery of iniquity , in unvailing the Whore , that men may no longer drink of the wine of her Fornications ; he hath vowed a single life , and given himself up wholly to the exercises of the mind . And here he hath described the spirit of Quakerism . 1. Being a precise Puritan . 2. An Anabaptist . 3. A Seeker . 4. A Ranter . 5. A Quaker , and indeed what not , all things , and nothing . By which Character every Man may in some measure see the deceitfulness of his own imagination and be careful , and watch himself accordinly . I Have been in the valley of Siddim There I met with a Ranter , a Seeker , a Quaker , a Puritan , And he told me from the light within All things that ever I did was sinne . He said also by the same light , God dwelled with him by his spirit , From these two premises I resume These are the Spirits that do presume . And now since they presumptious be , I 'l take the same Authority ; For Reason wills that I defend My Life and Soul , being my own friend . And this without all fear I say , They lyers are , that every way , There is nothing that they say is true , As I will demonstrate to you . And first I 'le them Anatomize , In divers shapes of their own guize ; Then to their Conscience I will go , To see if this be true or no . And first he was a Puritan , Wareing short hair and little band ; Then I thy Conscience did extol , Till thou wouldst ware no Band at all . Then thou foundst fault with singing Psalms , And said they were as black as charms ; But now in singing you delight ; Songs of your own made by the spirit Thy custome was to fast and pray , Honour thou didst the Sabbath Day ; But now thou hast got a better light Opening thy shop that day for spite . Sermons at length thou wouldst not hear , Because the Minister would sware ; But now you sware and curse down-right Is this the effects of your spirit . At length you had a Call come out , I will be your Father without doubt ; Then could not you no longer stay , But left the Church without delay . Then he turned Anabaptist . Then you together took in hand , To build Christ house upon the Sand , And still you want the Corner stone , I mean Jesus that is Christ alone . His word you know you did promise , And there you found the word baptize , You said the meaning of 't must be Needs meant of water , Baptisme . Then did you muse and cast your care All for an Administraetor , But here in England none was seen , That used ought but sprinkling . At length you heard men say , That there was Saints in Silesia , Who ever since the Apostles time Had kept this Ordinance pure , divine . Thither alass you sent in haste , And thus you did some treasure w●ste , But wh●n your mess●ngers came there , They were deceiv'd as we are here . But this they told you in good deed , That they of baptism stood in need , And for a present remedy , With prayers they to Heaven did cry . Then did they with a joynt consent Do that o● which you now repent , Authorize one them to bap●iz● , Thus this fine cheat they did devise . The Original of the Anabaptists . They said that you should thus do , And God would own it they did know , And you their councel simply took , Because Baptize was writ in Book . He turned Seeker and Ranter . And thus at length you your selves baptiz'd , Tell you ano●her sect devis'd ; You will say now Ord na●ces are low , God doth not own them you do know . Then you Assemblies quite forsook , Having learn'd your lessons without book , And fo● a time you ●orment were , Till you discern'd the morning star . He turned Quaker , and nothing . Which as a light in you did shine , Which light you said w●s Christ divine , And now you say he dwells in you , Whatsoever you say I know is true . Thus have you trac'd and run division , In your confused mad religion ; A great deal more I could you shew , But this is en●ugh for once to know . And now you see our trade is gone , Is it long of God , or long of Man , If caus'd by m●n'tis thee and I , Let us repent then speedily . And do thou do what I have done , If future evils , thou wilt shun , Return to Church again , I say , There thou maist learn to sing and pray . Return to Church again with speed , Lest obstinacy doth thy torment breed , For if-that Faction have his head , Blood in our streets must needs be shed . It is good Reasoning , Inter argumenta hominum , amongst the Arguments of Men , to draw Conclusions from such premises which the Respondant or Adversaries that are to answer do own . THe Puritan Spirit was the Spirit of Quakerism , in the first degree , which thing wise men knew full well , which made them so much i●de●vour the suppressing of them , though howbeit they took not the right way , or else the Spirit was too strong , and had gotten too much hold both in the Magistrates and vulgar , by reason whereof it brake into these extreames , the men of those times were too precise , critical , and exact , which is an infallible sign of relig●ous dotage , or melancholly : See Burton on Religious Melancholly , They took offence without cause ; and I think now the Devil , is in them , for they will not be pleased with amends , though they have got all , for their desires are as deep and as large as Hell . They sing spiritual Songs and Hymns of their own devising , and force their brethren to sing with them , under penalty of their censure , which in their opinion is little less then damnation . They bitterly curse and banne all that any way differ from their opinion , and say , they have Authority from God to open their Shops on the Lords day , even that day of which they had once so high an esteem . They applie that Text worthy of all Consideration , which is by Saint Paul meant of universal sinne unto themselves , with opposition to others , Cor. 6.17 . and make as if they onely were the alone people of God . The word Jesus , signifies a Saviour , Christ , a King , so that Christ Jesus is such a King that doth save ; but their Christ within leads all into destruction , and hurries them upon impossibilities contrary to Law and Reason , witness their new Catalogue of Martyrs , printed in red Letters like blood , because by the simple they would forsooth be understood as Martyrs . The word Baptism is an Ambiguous term , take heed how you understand it , or make any particular application thereof . They sent up and down the world for a Man to baptize them , but they found none , but such as had baptized themselves . In England there was some in the practise of sprinckling , but those the D●ppers , to my knowledge , did reject from Communion with them on this very ground . They forsook Assemblies , and lay dormant , and so imagined a new Gospel , and a new Christ within them , the Devil take him for me , for I am too much under his power ; then they went to work afresh to get Disciples , and I think they have hit it ; for I know , Country-men , what I say , that three parts of you that are religiously affected at this day , are possessed with that humour which will make you Quakers , if you take not great heed . The Quakers did preach , that it was a sinne to wear Bands or Band-strings . And now my Christian friends , and Country-men , for the Lords sake take heed to your selves , be wise and warned by my harms ; for Faction , I thank God , hath undone me , as to my outward Estate , in my outward Man ; But I have seen the bottom of their bottomless pit ; and beseech you take unto you the whole Armour of God , put on Fortitude and Faith , Clothe your selves with zeal , as with a Cloak , but for the Lord sake let your feet be shod with the Preparations of the Gospel of peace . Follow my directions , and under heaven I will fell these Spirits , and then will War and Tumults cease , and keep alwayes in memory the words of our Lord , Matthew 26.41 . Mark 13.37 . The Author hath written a Book , which is as a Tract of his thirteen years Experience : Entituled , A Leaf from the Tree of Life . And are to be Sold by Daniel White , at the Seven Stars in Pauls Church-Yard , and by some that sell this paper . LONDON , Printed for the Author , Anno Dom 1659. Notes, typically marginal, from the original text Notes for div A75478e-30 Hos. 13.9 . 
A84389	----	The traytors unvailed, or a brief account of that horrid and bloody designe intended by those rebellious people, known by the names of Anabaptists and Fifth Monarchy being upon sunday the 14th. of April 1661. in Newgate on purpose to oppose his Majesties person and laws. 1661 Approx. 8 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A84389 Wing E606 Thomason E1087_10 ESTC R208541 99867486 99867486 119799 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A84389) Transcribed from: (Early English Books Online ; image set 119799) Images scanned from microfilm: (Thomason Tracts ; 162:E1087[10]) The traytors unvailed, or a brief account of that horrid and bloody designe intended by those rebellious people, known by the names of Anabaptists and Fifth Monarchy being upon sunday the 14th. of April 1661. in Newgate on purpose to oppose his Majesties person and laws. Ellis, Thomas, attributed name. 7, [1] p. s.n.], [London : Printed in the Year, 1661. Place of publication from Wing. Annotation on Thomason copy: "Apr. 18". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conspiracies -- England -- Early works to 1800. Anabaptists -- Early works to 1800. Fifth Monarchy Men -- Early works to 1800. Treason -- England -- Early works to 1800. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 John Pas Sampled and proofread 2008-01 John Pas Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE TRAYTORS Vnvailed , OR A Brief and true account of that horrrid and bloody designe intended by those Rebellious People , known by the names OF ANABAPTISTS and Fifth MONARCHY BEING Vpon SVNDAY the 14 th . of April 1661. in NEVVGATE On purpose to oppose his Majesties person and Laws . Printed in the Year , 1661. THE TRAYTORS Vnvailed OR A brief relation of that horrid and bloody design intended by the Anabaptists and Fifth Monarchy . IT is unknown to all well disposed Christian people of the late Traiterous insurections and actions in Broadstreet , and Woodstreet , and had not the Lord out of his great goodness timely supprest them , it would certainely ( accordingly to their intents ) involved the whole Nation in warrs and blood , but finding their Devillish plots not to take effect , thoy have ever since ( for the beter promoting the same ) held conference and correspondency with their deluding Spirits , and taking and observing all opertunities of advantage for accomplishing their bloody designs , in a secreet & obscure manner , they sent divers Letters of advice and counsel from one to the other at several places , which was to give them notice that on Munday last ( at the time when his Majesty should be at Windsor according to his Majesties Ancestors custome ) they should unanimosly meet to carry on their work by violence of the Sword , but Gods great mercy attending his Majesty and this poor Nation , providentially gave foreknowledge thereof to his Majesty and Counsel , to prevent the same , his Majesty Counselled with God in his prayers and meditations , and afterwards according to Gods Decree and his Honorable Counsels advice and serious judgment , he sent his special Warrant to examine all suspicious Houses for Papers , Letters &c. The which was accordingly executed in several Houses by one of the Lord General Monks Captains , with his Officers and Souldiers , and to their satisfaction divers Letters were taken which were received from several persons of great concernment , and large returns in folio of most horrid counsel , their seditious Sects in all places both neer and remote , the persons having them in custodywere immediatly secured , but to further prosecute their good success and future hopes of timely preventing their cursed atcheivments , the noble Captain made it his next only business to go to New-Gate were very many and dangerous persons are together , and therefore thought that there they should be better satisfied and obtain a further and more ample discovery , by taking more of the like Letters of black advice ( which according happened ) The particulars in the searching as followes , being observed by a spectator who was so much in danger of his own life that he committed his soul to God and never thought to go out again alive , but their included mallice and desire of blood was by providence unexpectedly and mercifully diverted . About three of the Clock , at which time they were at the height of their pretended Devotion in several Roomes and corners of the House , at which convention the Captain judged it the best opportunity to go up . He demanded the Keepers to admitt him and his assistance up , by shewing them his authority and intent , of his loving the person . Who was first acquainted with the business and the authority thereof was Mr. Knolls , a Prisoner speaker to the Anabaptists , who civilly requested to shew what Letters & Papers he had in his Custody , but contrary to the civillity used to him , he insollently disobeyed his Majesties Warrant , and violently resisted the search both by his hands & Tongue , first crying out to his associats that they should secure the Keepers and take away the Keys , Mr. Hicks a Turnkey would moderatly have pacified and rationally discust the inconveniency that would but follow like a head-strong people void of reason , carried him up the staires upon the leads , and had not his much intreaty preserved him , they had imediately threw him off into the Street ; some others in the intrim beat one of the Keepers , threw him down Staires , took away the Keys and kept them ; others were upon one of the Turnkeys who was basely misused , And had not some pirsoners that lay for Debt secured him , they had certainly ended his daies by a Stab , their mallice was so invetterate towards him , however with one voice they all cryed lets through the Rogue off from the leads . The Captaine in the time of this hurly burly was below , expecting a civill reply of his Demandes , but notice being given him by the uproares he with his Sword drawn assisted by another Turnkey who at that punct of time came with the Right Worshipfull Sheriff Boulton to see the Warrant Executed hearing of their perverness to it , they went to Squench the fire whilst it was in its begining that though they saw them appear & the Sheriff comanded Mr Knowlls to go down into his Chamber , and obey his Majesties Orders , yet still they persisted in their folly , by securing the Captain in their own Chamber , and forcibly Knowlls laid hands on Mr. Lowman with a great Stick as if it were purposely prepared , and the rest of his Companions seized themselves upon other , but Mr. Lowman being not at all daunted with the assistance of his Prisoners , by degrees overpowered them , and afterwards for present punishment he committed Iohn Smith into the Hoale ( who is a convicted person for the late Murder committed by the insurrection in Broadstreet ) and was one of the most violent in the House being desirous by his attempts to have stopt Mr. Lowmans Breath by laying his cruel merciless , and bloody hands upon his throat . Mr. Portman was also put into the Hoale , being a chief and principal Actor , and desperately strook all that did oppose him or his fellows , and had it not happily fell out that the fift Monarchy men were all lockt in their Chamber where they were at their meeting , it had certainly been a terrible and cruel day to all that had been in their way . But finding their plots were discovered and their hopes frustrated of their desired ends which should have been brought forth the next day . Then to preserve their decaying reputation , and respects and good words amongst the common people , they suddainly sent their messengers abroad to make complaint first , to have their guilt seem less . But on purpose to undeceive the people , and to give them better satisfaction of the reason and truth thereof I have taken the pains as to acquaint all that are desirous of the same , that they may no longer be deceived by their specious pretences , for the Fift Monarchy men are a people that a true character of their malitious principles cannot be demonstrated , but their actions make them appear to be a blood-thirsty and Rebellious people against God and the King. Whom God Preserve . 
A12284	----	A censure upon the dialogue of the Anabaptists intituled, A description of what God hath predestinated concerning man ... By Henry Ainsworth. Ainsworth, Henry, 1571-1622? 1623 Approx. 195 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A12284 STC 226 ESTC S100100 99835952 99835952 187 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12284) Transcribed from: (Early English Books Online ; image set 187) Images scanned from microfilm: (Early English Books, 1475-1640 ; 1193:08) A censure upon the dialogue of the Anabaptists intituled, A description of what God hath predestinated concerning man ... By Henry Ainsworth. Ainsworth, Henry, 1571-1622? [4], 64 p. Printed [by the successors of Giles Thorp], [Amsterdam] : in the yeare of our Lord 1623. A reply to: Murton, John. A discription of what God hath predestinated concerning man. Printing information from STC. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Murton, John. -- Discription of what God hath predestinated concerning man. A discription of what God hath predestinated concerning man. Anabaptists -- England -- Controversial literature. 2005-02 TCP Assigned for keying and markup 2005-06 SPi Global Keyed and coded from ProQuest page images 2005-07 Emma (Leeson) Huber Sampled and proofread 2005-07 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A CENSVRE UPON A DIALOGVE OF THE Anabaptists ; Intituled , 〈…〉 what God hath Predestinated concerning man , &c. By HENRY AINSVVORTH . ROM . 9.11.15.16 . 11 ( For the children being not yet borne , neither having done any good or evill , that the purpose of God according to election might stand , not of workes , but of him that calleth . ) 15 For he saith to Moses , I will haue mercy on whom I will haue mercie , and I will haue compassion on whom I wil haue compassion . 16 So then it is not of him that willeth , nor of him that runneth , but of God that sheweth mercy . Printed in the yeare of our Lord , 1623. TO THE READER . CHristian Reader , howbeit the continued infirmitie of this authors body , wherwith it pleased God to exercise him , might iustly haue excused him from taking pen in hand to write , especially in businesses of this nature , his desire being as himselfe testified in his life time , to finish this last period of his life with more comfortable meditations then to follow controversies : yet did he labour to his power , yea and ( as I may say ) beyond his power , to enforce himselfe even in his decayed health , together with his other necessarie labours , to discover the fraud and falshood of the adversaries : amongst others he iudged these Anabaptists not the least , which occasioned this ensuing Censure ; Another nearer inhabitant then the former author , was one Mr. Paget that lived in the same citie by him ▪ being a chiefe leader to another congregation there , who being of a quarrelsome disposition , and envious hearted towards Mr. Ainsworth , and the truth professed by him , having uniustly picked quarrels against him : afterward without his privitie while matters were in debating ( not imitating D. Reynolds to Hart although he highly commends him pag. 367. ) published a book against him , laying to his charge things which he knew not , even grosse vntruths , and palpable reproches , making divers false charges upon him , as if he neither shamed nor feared to be Sathans instrument to blow abroad whatsoever envie and malice had scraped together , in likelihood expecting no other reward then gratifying the world , by the Gospells disgrace in our subversion ; yea labouring through his sides to smite the text it selfe , which I trust M. Ainsworth hath well cleared in that little advertisement published in his life time with those books of Moses , besides a particular answer to his book he had well begun , and had finished long before his death had not his infirmitie of body hindered . But now time permits not to instance particulars , but leaving so unneighbourly , yea so unchristian an opposite to the Lord for iudgement , I will add a word or two touching the occasion of this treatise ensuing , which was at the request of some , ( whose minds the Anabaptists would cumber with their errours ) to shew his iudgment on the foresayd book . Now as some were assaulted that yet would giue no way or entertainment to those errors , yet othersome that had stood in the truth a long time , were perverted . The knowledge of these things comming to this reverend and iudicious man , Mr. Henry Ainsworth , hee soone drew out this answer , and sent it by a friend into England , to reclaime ( if God saw it good ) such as had erred herein , and gone astrray by rash and inconsiderate zeale beyond knowledge , and through the grace of God to preserue such from falling as yet stood : this he sent for the present , purposing if the Lord continued some competent health and strength , to revise and so to make more perfect this which then shortnesse of time in respect of the Messengers great haste , could not be affoorded , and so to make it publick in this spring ; but the Lord having prevented this his purpose , by taking him to himselfe , hee now resteth from his labours . Yet finding the matter may , through the blessing of God , be profitable to his people , it is thought fit not to keepe these his last labours in matters of this nature in silence , but that it come to the publick view for the good of them that are ordained to life . And so I wish thee to farewell in the Lord. A CENSVRE UPON A DIALOGVE of the Anabaptists , intituled , A Description of what God hath Predestinated concerning MAN , &c. BEING requested by some , whose mindes the Anabaptists would cumber with their errours , to shew my judgement on their foresaid Book ; I haue set down these few observations . In the first part which they intitle of Predestination , they commit a double fault , 1 They confirme not by holy Writ their owne doctrine : for in the third page of their Dialogue , they describe Gods Predestination out of their own head ; not one Scripture brought to proue that they say : neither can they justifie by Gods word that their description , wherein some things are erroneous , some ambiguous and sophisticall till they be cleared . 2 They abuse and calumniate the doctrine of those whom they call Calvinists , and would father upon them absurdities , errours , blasphemies : taking advantage upon some harsh phrases , concluding against them worse things then either they spake or meant ; passing over the explanations to be seene in sundry of their workes , which will cleare them of the errours that these men would enforce upon them . The differences vvhich they make ( in page 4 ) between the Calvinists doctrine and theirs , are fraudulent and iniurious . As betweene All things , and all good things : where first these Anabaptists doe differ from the plaine Scriptures , which testifie that All things were created by Christ , Col. 1 16 , and without him was not any thing made that was made , 1 Ioh. 1 2. Secondly , they cannot be ignorant but that we hold all things that were made to bee very good , Gen. 1 31 , so this difference they forged out of their idle heads . The 2 & 3 differences , as that the Calvinists should say , whatsoever is done ( murther or the like ) commeth from God ; and that God is the principall cause and author of all things , appointing all things to the one part and to the other , damnation as salvation , vice as vertue . But the Anabaptists say , whatsoever good is done commeth from God , but no evill things that are done ; and that God is the principall cause and author of all good , and of salvation to all men ; but the devill is the author of all evill . In these differences they set down some errour , with calumnie and sophistrie . Errour it is to say , God appoi●ted not Damnation as Salvation : wherein againe they proclaime themselues diff●rent from holy Scripture . For damnation being a work of Gods justice upon the reprobates , ( as salvation is a work of his grace towards his elect , ) comm●th from God , and is by him appointed ; as those Scriptures plai●ly testifie , Mat. 25 41 , Iude v. 4 , 2 Pet. 2 3 ● 9 , Rom. 9 22. That any of us should say , murther and other l●ke vices come from God , and are appointed by him , is injurious sophistication . We hold not God to be the principall cause or author of any evill as it is sin ; but onely of evill as it is condigne punishment for sin , accord●ng to Esa. 45 7 , Amos 3 6. Concerning murther , and other like actions , we distinguish between the action as it is naturall , and as it is morall . All actions as they are meerely naturall , are of God : for in him we liue , and moue , and haue our being , Act 17 28 , without him no man can moue his hand to smite h●s neghbour . As they are morall , Gods providence concerning them is twofold : for as they are vicious & sinfully done , God doth them not , but suffreth them so to be done : as they haue in them respect of justice and punishment , so God doth , appointeth , commandeth them to be done : As , the defiling of Davids Concubines , being considered in the sinfulnesse of it , proceeded from Absaloms wicked lust , and A●hitophels wicked counsell , 2 Sam. 16 21 22. thus God did it not , but suffered it to be done . But considering it as a punishment or chastisement for Davids sin , the Scripture telleth us , that God took Davids wiues and gaue them to Absalom , and God did this thing , 2 Sam 12 11 12. The murdering of the Israelites by the Assy●●ans , of the I●wes by the Babylonians , was a very si●full action done by these Heathens ; and thus God suffred them to doe it : But as it was a just punishment for his peoples iniquitie , God sent those heathens against the hypocriticall nation , Esa 10 ▪ 5 6. God caused the Iewes to fall by the sword , he made Ierusalem desolate , he hims●lfe fought against them with an outstretched hand , he deliver●d them into the hands of Nebuchadrezar ; he prepared destroy●rs against th●m , he gaue them into the hand of those that sought their lif● : the Babylonians w●re his servants , whom he sent and took , and brought against the land ; though those H●ath●ns for their iniquitie in doing this , were afterward punished , Ier. 19 ▪ 7 8 , & 21 5 7 , and 22 7 25 , & 25 9 12. Other examples ma●y are in the Scriptures , how these actions which men did most sinfully , G●d did the same actions by those evill men ; most justly : either for judgment upon reprobats , or for chastisement & mercy unto his ch●sen . They inveigh against us , as teaching that God decreed that Adam could not but sinne ; that God commanded him not to sin , and yet decreed that he should not sinne . Answ. They proceed in wronging us . We teach not that God decreed sinne should be done , otherwise then by suffering it to be done . He never decreed either to doe sinne , or to command it to be done , or to approue it being done . Neither did any decree of God force Adam to sin ; he might haue haue avoided sinning if he had would : but he would not continue in obedience , he sinned willingly . Further , they feigne us to say , that though God by his reveiled will commanded Adam not to sin , yet in his secret will he decreed he sh●uld sin . Answ. God neither openly nor secretly decreeth or willeth sin as sin : for he is not a God that hath pleasure in wickednes , Psal. 5 4. They keep their wont therefore in calumniating us . Also they erre , in refusing the distinction between Gods revealed and his secret will , whereby we understand not two wils in God , but one and the same will , partly revealed , partly concealed from us and secret , according to Deut. 29 29. By his reveiled will or commandement , God would haue Abraham to kill his son , Gen. 22 , by his secret will ( not th●n reveiled to Abraham but afterward ) hee would not haue him killed . They goe on and would proue , that God did neither decree , nor lay any ne●essity on Adam to transgresse . But they labour in the wind , and would proue that which we confesse , yet in their proofe lurketh errour ; for they affirme , that God left not Adam unfurnished with any thing that ●ight support him in that estate in which he created him . For th●s th●y bring no word of God , but broach their own fansi●s . A●am was unfurnished of Gods gracious help to support him when h● vvas tempted : for want of it , he willingly yeelded unto Sa●an : by it , he might and would haue resisted all tentations ; even as the elect Angels having this grace , are supported so as they shall never fall . Adam in deed was so furnished of God , that no power or frawd of Satan could haue vanquished him , unl●sse he himselfe would voluntary yeeld : which he did , and therefore had no excuse for his sinne . But God ( if he had pleased ) could so haue confirmed his will in good , could so haue supported him with grace in tentation , that his will should not at all haue declined to evill . This God did not , because so it pleased him ; and he was not bound to giue Adam more grace , then that which he had bestowed on him : which was so great , that no power of devils could haue prevailed , if the man had not willingly fallen . They proceed to manifest two things : first , Of Adams state , viz. that God could not make him otherwise then be made him , that is mutable , able to obey his precepts : but not unchangeably good . Ans. Not to reason of things too high for us , how God could haue made man : I grant that men and Angels , and all cr●atures are changeable : and that Adam was able to obey all Gods commandements , if he had would : but this proveth not that he was furnished with all things that might support him in that good estate : for he had not speciall grace from God to stablish his will in good ; which the Lord could haue done , and then Adam had not sinned . Whereas they adde , God did not decree and force him to sinne ; vve say the same , and they sinfully wrong us to impute such blasphemy unto us . 2 The second thing they would manifest is ; That many things bee done against the will of God. Answ. This as it is set down is false : For it was the vvill of God to suffer Adam to fall , else he had not fallen : and God willingly suff●reth all the sinnes done under the Sun ; for if he vvould not suff●r them , the creatures could not doe them . But understanding by Gods vvill his commandement , or his approbation : so it is true , that too many things are done against Gods will : and this they need not goe about to proue , for none ( I thinke ) denyeth it . But they scoffe at the distinction between the action , and the sin of the action , and call it meerely a fabulous riddle : and say , the subtilty of the Riddle is this , that sin is nothing : whereupon they pleasantly inferre , that malefactors are punished for nothing . Answ. Had they not a better faculty in deriding then in disputing , they would not haue called it a fabulous riddle . I haue before proved that all actions of men as they are naturall , all motions inward or outward , are of God , Act. 17 28. Againe , I haue proved that the actions of Assyria and Babylon , were just and holy actions as God did them ; but wicked & sinfull as men performed them Therfore the action and the sin of the action are rightly and needfully distinguished , seeing Gods hand is in the one , but not in the other . That sin is no substantiall thing is plaine , seeing all things were made by God , Ioh. 1 2 , but sinne he never made : it is a vicious quality infecting the good things which God made , and corrupting their actions . And thus though sin be not simply nothing , yet it is no substantial thing . Their definition of sin , that it is a thought , word , or deed , contrary to the will of God ▪ is no perfect definition : for there is an hereditary sin from Adam , which all haue , before they can either doe , or speak , or think : of which point we are to treat anon . Their inference that they which hold God to be the author of the deed which is sinne , hold him to be the author of sinne , is denyed and before disproved . We know God was author of the deed of sending Ioseph into Aegypt : for he sent him ●hither , partly to try and humble Ioseph , partly to provide for Iakobs family , Psal. 10● 17 19 , Gen. 45 7 8 , yet was ●e not author of the sin committed in sending him , that was of the Patriarchs , moved with envy , Act. 7 9. They charge M. Knox with wide wandring , and large bl●sphemy , for ascribing to the providence of God , wh●tsoever the Ethnickes attributed to fortune : Their reason is this , who knoweth not that unto fortune , the Ethnicks ascribe all perverse and pestilent wickednesse . Answ. Herein they wander from the truth , and blaspheme it . Gods providence extendeth further then to such things as he himselfe is author and doer of : it extendeth to all the most horrible sinnes in the world , which he willingly suffereth to be done , and provideth in vvhat manner and measure he vvill suffer them to be done , and by his vvisedome knoweth to bring good out of the vvorst and most sinfull deed . Could Adam haue been tempted to sin , if God had not given Satan leaue to tempt ? Could he haue fallen , if God had not left him to himselfe ? Was not Gods providence in Absaloms horrible sinne vvhen he defiled his fathers vviues ; seeing God foretold it , and the manner of it , before all Israel , and before the Sun ? 2 Sam. 12 11 12. Gods providence suff●red Shimeis sinne vvhen he cursed David : his providence kept Abimilech from sinning in defiling Sarah , Gen. 20 3 6. To conclude , it is neere unto Atheisme & Epicurisme to deny Gods providence in any the least thing or action be it good or evill . But these men inferre vvorse matter ; asking whether any thing may be spoken more repugnant to the nature of God , or contrary to his word &c. then to say that God punisheth man with hell torments , for doing those things which he himselfe hath predestinated , ordeyned , decreed , determined , appointed , willed and compelled him to doe , and that whi●h a man cannot choose , but must needs doe by the force and compulsion of his predestination . Ans Bold calumniators , vvhich vvoul make the vvorl● beleeue vve say such things as vve abhorre to thinke . In hovv many books might they haue seene these things denyed , and refuted . We teach that sinne is suffered of God , not done by him , nor decreed , vvilled , commanded , much lesse compelled . All that sinne ( vvhether men or divils ) sin voluntarily , of their ovvn vvill , for vvhich they might all in justice be damned . God tempteth no man to evill , much lesse forceth or compelleth any to evill , Iam. 1 13. So they ansvver unto , and vvoul● refute their ovvne fictions . They affirme that vve say , whatsoever God foreseeth be willeth , and it cannot but come to passe : vvhereto they ansvver , that God foreseeth all things , good and evill , but he willeth onely good . And though hee fore knoweth ●ll things , yet all things come not to passeth ●efore of necessitie . Answ. They still dally and deceiue by generall and ambiguous termes . If they understand by Gods vvill , his p●rmissiue vvill , or vvilling sufferance : so vve say all things good or evill co●● to passe by his vvill . But if they meane Gods effectiue or approving will , so vve hold that he vvilleth nothing but good . The second vve teach not , that all things therefore come to passe becaus● God foreknovveth them : his foreknovvledge imposeth no necessity on things . But vvithall vve teach , that vvhatsoever God foreknovveth shall be , that must needs be , else his knovvledge should not be certaine and infallible : but they come to passe by other causes then his bare for●knovvledge . These distinctions observed , their reasons deduced from Scripture are soone taken avvay . They plead , that God foreseeth the death of ● sinner , and the cause therof , viz. his wickednesse ; but willeth it not , as Ezech. 18 32 and 33 11. I will not the death of a sinner , but that he returne and liue . Christ foresaw the destruction of Ierusalem , yet he willed it not for he wept &c. Mat. 23 37. Answ. They doe not vvell to shuffle togeth●r , Death , and vvickednesse the cause of it . Wickednesse God vvilleth permissiuely , suffring it to be done : Death he vvilleth ●ff●ctiuely , infl●cti●g it on obstinate sinners . Secondly , they erre in d●nying absolutely that God vvilleth the death of a sinner , else hovv should God judge the vvorld ? To kill for sin is a vvorke of ●ustice , as to pardon sin is a vvork of mercy . God vvilleth his ovvne justice and vvork thereof . Who but he createth the evill of punishment ? Esay 45 7 , Amos 3 6. Who but he prepareth death and hell for sinners ? Math. 25 41. And ●id he doe this against his vvil ? The Scripture in plaine vvords saith of Eli●s vvicked sons . They hearkened not &c. because th● Lord would sl●y ●hem , 1 Sam. 2 25. Whereas therefore Ezekiel saith , God w●●ld not sinners death , it cannot be meant absolutely or in all resp●ct● ( for then it should contradict the other Scripture , ) but conditionally or comparatiuely : * if sinners repent he vvilleth not their death ; or hee vvilleth not their death so much as their repentance . But if the vvick●d turne not , then the ( Prophet saith ) God whetteth his sword , bendeth his bow , and prepareth for him the instruments of death , Psal. 7.12 13. So Christ vvould not Ierusalems destruction , if they vvould haue come to him : but because they vvould not , he vvould make it desolate , as vvas foretold , Dan. 9.26 27. They vvould proue , that all things come not passe of necessity therefore ; to vvit , because of Gods foreknovvledge . Answ. They labour in vaine to proue that they need not . Gods foreknowledge l●yeth no necessity that the thing must be done by force or compulsion . Yea Gods vvill alvvayes layeth no such necessity : seeing he vvilleth some things conditionally , vvhich are not eff●cted unlesse the condition be observed : as he vvould a sinners life , not death , conditionally if he returne to God. He vvould the destruction of Niniveh ; but conditionally , except they repented . Other things God willeth absolutely ; and those must needs come to passe : for none can resist or hinder his absolute will. Esa. 46 10.11 . Iob. 23 ▪ 13 Ps●l . 33.10.11 . But forasmuch as God certainly foreknow●th all things that shall be , whether good or evill , in this resp●ct all things come to passe of necessitie , otherwise God in his forek●owledge might be deceived . But as necessitie meaneth viol●nce , force , compulsion : so all things are not of necessitie , but many are of the voluntary will of the creature . Therefore these adve●saries deceiue their rea●ers in answering texts of scripture alledged : for sometime they fa●h●r untruths on us , and with ●ll s●metime spread their errors As when they say , In these actions ( namely Shimeis cursing of David , and the like ) there were evils , namely cur●ing ▪ ●n●y ▪ pride ▪ decei● : now the controversie is ( say they ) who was the first cause ●f this cursing , ●nvy pride , deceit . Answ. They would make controversie where none is . We beleeve that all sinne is originally from ●he creature , & none from th● creator . So when they would conclu●e from our doctrine , that God should be most to be blamed for forcing of necessitie by his decree , Satan to tempt , and man to cons●nt and act it : they shew themselues to be calumniators : we doe not hol●●hat ever any creature was , is , or shall be forced of necessitie by Gods decree , to consent unto , or to act any sin . And here let the prudent reader obserue , how thes● men themselues can distinguish when they are driven to it : for ( in pag. 24 , 25. ) they confesse G●d made them that are now Divels , and continueth the life and being of men and Divils : also ( in pag. 26. ) that these Divils and men ( the instruments that act wickednesse ) are good , as th●y are from God , yet the actions ( th●y say ) of those instruments , the sinnes , cannot be good from God. The first is true , that divils and men were Gods good creatures : th● second , ( that God continueth their life and being ) is also true , but imperf●ct : they should haue added their moving also : for so we are taught , that in him we liue , and moue , and haue our being , Act. 17 28. Why said they not that God continueth their moving also ▪ Was it because th●y saw all our actions are motions , and th●r●fore in some respect a●● also of God ? But this they baulk for advantage to their errours . Their third assertion is partly false , and partly fraudulent . Fraud it is to confound actions and sinnes , as if they were all one , and admitted no distinction ( v●hich the A●aba●tists call a turning device . ) False it is that the actions of th●se instrum●nts cannot be good from God : for vvhatso●ver is from G●d , is good ; & all actions as they are meerely natura●l , are from G●d , in whom w● liue and moue ▪ Again , all acti●ns wh●●h God ( eith●r f●r ●●yall , chastisement or punishment ) doth by ev●l●●●struments , they are morally good in respect of God : though as they are misdone , or sinfully done by divils and men , they are morally evill ; and thus God doth them not , but onely suffereth them to bee done amisse . Now for Gods sending the Assyrians against Israel , Esa. 10 5 6 , his sending delusions upon reprobates , 2 Thess. 2 11 , and the like : they say it was not otherwise then by suffering : and they would proue it by the divils words to Christ , Send us into the swine , Mar. 5 12 , vvhich another Evangelist setteth down thus , Suffer us to goe &c. Mat. 8 31. Hereupon they inferre , that Gods sending is nothing but suffering in this case . Answ. They conclude more then the Scripture teacheth : for though such sending be suffering , yet it followeth not that such sending is nothing but suffering : there is more in it then so ▪ For the punishing of Israel by Ashshur , Esai . 10. was an act of Iustice for their sinns : and so is the sending of delusion in 2. Thess. 2. a work of justice : therefore a good worke . And if God did not doe these things , but onely suffered them : then the good workes of justice are done by wicked men and divils ; and the Divils shall be good doers ; and God a sufferer onely of good to be done . The proofe they make shew of from comparing the Evangelists , sheweth what strangers they are in the book of God. When sundry Prophets or Apostles repeat the same things , it is usually with some change and difference of words : not that the different words are equivalent , one meaning neither more nor l●sse then another , but of different meaning , and larger extent oftentimes , to teach further matter . That which one Evangelist calleth fasting , Mark 2.19 . another calleth mourning , Math. 9.15 . yet are not these two one , though often joyned together . To drink with the drunken , Math. 24.49 . is explained , To drink and to be drunken , Luk. 12.45 . which two speeches are not alwayes the same ; for a man may drink with the drunken , and yet not be drunken himselfe . In 2. Chron. 5.4 . the Levites took up the Ark : in 1. King. 8.3 . it is sayd , the Priests took up the Ark : this expoundeth the former ; for though all Priests were Levites , yet all Levites were not Priests . In 1. Chron. 19.19 . the Syrians would not help the Ammonites : in 2. Sam. 10.19 . it is sayd , they feared to help them . Yet are not these words of equal force and extent : for some may bee unwilling to helpe though they be not afraid . The Prophet sayth , Rejoyce greatly O daughter of Sion , Zach. 9.9 . the Apostle alledgeth it , Feare not O daughter of Sion , Ioh. 12.15 . The Prophet sayth , the Gentiles shall seeke , Esa. 11.10 . the Apostle expoundeth it , the Gentiles shall trust . Rom. 15.12 . And many the like ; where to make one of the words no more in force then the other , were to do open violence to the scripture . And that all may see that sending is more then suffering , the very same historie which they alledge doth convince them , for the same Divils at the same time desired Christ that hee would not send them away out of the countrie , Mark. 5 10. but in Luk. 8.31 . it is said , they desired that he would not comm●nd them to goe out into the deep . If these mens reason be of weight , sending is no more then suffering : this reason hath asmuch weight , that sending is no lesse th●n commanding . Now betwixt commanding and suffering themselues ( I suppose ) will confesse there is sometime a great difference . But why doth the one Evangelist say send us , and an other , suffer us ? Not to confound these two as one , but to teach us two things ; 1. that as it was the divils sinfull and malicious desire to hurt the creatures , & to procure envy against Christ in this respect he suffered them : 2. but as it was Christs just punishment on the covetous Gadarens , and trial of them whether they loved their swine more then him and his gospel ; in these respects Christ not onely suffered , but sent the divils into the swine ; and the divils were his servants to doe what he would haue done . The like is to be minded for Gods sending the Assyrians , and Babylonians , with sword to kill ; and the divils with delusions to deceiue the reprobates ; and other the like , 1 King. 22 , 19 , 20 — 22.23 . This is further manifested by the example of Christs death : touching which ( whatsoever the Scripture saith ) these men doe deny that God determined , appointed or decreed , that the wicked should betray or murther him , otherwise then by suffering them . Which if they spake in respect of the sinne onely , we would grant : but being meant of the actions done , it is against the expresse Scriptures , which say the Iewes tooke and crucified him , being delivered by the determinate counsell and foreknowledge of God , Act. 2 23 , and that both Gentiles and Israelites were gathered together for to doe whatsoever Gods hand and his counsell , predestinated ( or fore-determined ) to be done : Act. 4 27.28 . Now Gods Counsell and Predestination that a thing should be done , is more then bare permission ; and his hand being in it , sheweth him to be an agent in this work . God out of his loue , sent and gaue his Sonne for us , Ioh. 3.16.17 , it pleased the Lord to bruise him , and put him to griefe , Esay 53.10 , and Christ laid down his life of himselfe , no man took it from him , Ioh. 10.18 , he powred out his soule unto death , Esa. 53.12 , he offered up himselfe a sacrifice for our sinnes , through the externall Spirit , Heb. 7.27 , & 9 14. These and the like sayings in Scripture , teach us more of God in Christs death , then a bare suffering . Gods good hand was in it for our redemption , and not onely the wicked hands of them that sinfully crucified him . Whereas they tell us , Christ might haue beene slaine without sin , for God might haue appointed some to sacrifice Christ , as he did Abraham to sacrifice Isaak &c. They speake too presumptuously in Gods matters . Will they teach him an other or a better way to effect his owne purposes , then himselfe hath chosen ? But what would they infer upon it ? If God had decreed that Christ should haue beene slaine by holy Angels ; they would not then deny ( I suppose ) but God should be an agent in his Sons death . Now that God decreed he should be slaine by evill Angels , and hands of wicked men ; and his Decrees and Counsels must stand , Psal. 33.11 , his predictions must needs be fulfilled , Act. 1.16 , is he not therfore an agent in Christs death ? Shall he be restrained from using any of his creatures to doe his good work , because they through their owne corruption and malice doe it ( and cannot but doe it ) amisse ? Or shall their mis doing which is in them voluntarie , and not caused of God , be imputed to him ? Let men speake and think of God with more sobriety : and though our dulnesse cannot comprehend how Gods good hand can be in the evill actions of wicked men , & he not partaker of their sin : yet let us not deny that which God plainly teacheth , but rather lay our hand on our mouth , and confesse we haue uttered that we understood not , things too wonderfull for us which we knew not , Iob. 40.4 , & 42 , 3. The last reason which they pretend to answer , is such as dazelleth the adversaries eyes . The Scripture saith , the Iewes could not beleeue , because ( the Lord ) he blinded their eyes and hardned their heart , that they should not see , nor understand , and be converted and healed , Ioh. 12.39.40 . Also the Lord saith , I will harden Pharoahs hart : and be shall not bearken unto you , that I may lay my hand upon Egypt , &c. Exod. 7.3.4 . They answer , to the first , that by comparing Esa. 6.9 . Mat. 13.14 , &c. Act. 28.26 , &c. it is manifest , that they winked with their eyes , lest they should see : for which cause God gaue them up to that reprobate sense . To the latter they answer , that Pharaoh hardened his ( owne ) heart , Exod. 9.34 , and God hardened his heart ( and so the hearts of the wicked ) by giving them up to Satan ( who worketh hardnes of heart against God ) and to their owne hearts hardnes , and lusts , to vile affections , and to reprobate mindes , Psal. 81.11.12 . Rom. 1.24.26.28 . A●sw . That the Iewes winked and would not see , that Pharoah hardned his own heart and would not let Israel goe , is true . That for these causes God gaue them up to their owne lusts , &c. and to Satan is also true . Thus farre we agree ; but to the force of our reason they answer nothing at all . For in these works of blinding and hardening , there is more then Gods bare permission : they did it , and God it ; they sinfully , but God righteously , justly rewarding their sinne . And thus the enemy condemneth himselfe . For he that for sin , inflicteth punishment , doth a good work of justice , and suffreth it not onely to be done : but God for sin blinded the eyes , and hardned the hearts of the Iewes and Aegyptians ; therefore in blindning and hardening , God was a doer ( as a just Iudge ) and not a sufferer onely , as while ere they pleaded . Between these two there is great difference . The Greekes tooke Softh●nes and beat him before Gallioes judgement seat ; here Gallio suffered them onely , caring for none of those things , Act. 18.15.16.17 . Paul and Silas were beaten and imprisoned by the Magistrates commandement , Act. 16.22.23 , here the Magistrates not onely suffered , but were agents also in their beating and imprisoning , though they did it by other wicked m●ns hands . So God when hee commandeth Satan to goe and deceiue , or harden wicked sinners , 1. King. 22.22 , whē he giveth sinners up to a reprobat mind , Rom. 1.24.26 , 28 , then God deceiveth , God hardneth in just judgement , and doth not onely suffer these things . When the Iudge delivereth an evill doer to the Officer , & the Offi●er cast him into prison , Luk. 12.58 , the Iudge doth this by the Offi●er . So God is the Iudg , he delivereth evil doers to Satan to be their deluder , their tormentor , their goaler , he giveth them up to blindnes , hardnes , reprobate minds ; & these are works of his justice , which Satan and evill men execute most sinfully . Christ saith , he came into this world for judgement , that they which see not might see , and that they which see might be made blind , Iob. 9.39 . Now in what manner God blindeth and hardneth sinners it is not in man to declare : for his judgements are unsearchable , and his wayes past finding out , Rom. 11.33 , But they that for his judgements would make God the author of sin , erre on the one hand : and they that ascribe unto him herein but a bare permission , erre on the other hand . Godlinesse will teach us to beleeue and rest in that which the Scriptures teach : though it passe our reach and capacitie how God in his wisedome doth these things . Hitherto of Predestination . Of Election . THEY proceed to speake of election ; where after they haue set downe ( as they thinke good themselues ) what our opinion is , they propound their owne doctrine , viz. That Christ came to cure all men of their sinnes , but with a bitter medicine , which is , that we must deny our selues , take up his crosse , and follow him . So many as refuse to take this medicine , cannot be cured , but such as receiue it are cured . Again , that they are elected who doe put on Christ , and that our election dependeth upon this condition , according to the Scriptures , the Lord chooseth to himselfe a righteous man , and they that were not Gods people , shall be his people , &c. if they seeke righteousnesse by faith , and these are the elect , according to the election of grace . Election ( they say ) is not of particular person , but of qualitie : all persons are Gods generation ; and those persons in whom hee findeth faith and obedience , of his meere mercy those persons hee electeth to salvation , for the quality he findeth in them ; whi●h hee himselfe hath wrought by his word and Spirit , which they might haue resisted , but did not , but submitted to the righteousnesse of God ; and this is Gods purpose of election before the world was ; and these are they whom God knew , or acknowledged before . And for Gods decree they feigne it to be thus , I will cause all Nations to be taught ( by Christ ) and so many of them , ( being all called ) as doe not behaue themselues as they ought , I will cause to be punished , and the rest I will blesse and make happie . This is the doctrine of blind Odegos , the Guide ; and ignorant Ereunetes the Searcher answereth , I doe thinke it so to haue bene . Answ. Very ignorantly and erroneously haue they propounded their opinion , with some truth mixing much errour , that the blind may lead the blind into the ditch . It is true , that such men as they describe are Gods elect : it is also true that God hath wrought these good things in them by his Word and Spirit . But false it is , that our election dependeth upon this condition ; False , that election is not of particular persons , but of quality . False it is ( and thwarting their former speech ) that God electeth those persons in whom he findeth faith and obedience : For before election no such persons are to be found among all the sonnes of Adam . False it is , and an abusing of the Scripture , to say , that God chooseth to himselfe a righteous man. False it is to say ( in this matter of Election ) that all persons are Gods generation . Briefly , the whole tenour of their description of Gods election , is perverse and erroneous . For , 1 No scripture telleth them that our election to life , dependeth on this condition , of our faith and obedience . Faith and obedience are the effects ( not the cause ) of our election , and are conditions following election , not going before it ; as it is written , As many as were ordained to eternall life beleeved , Act. 13.48 , teaching that Gods ordaining to life ( that is his election ) went before their beleeving , but these men invert the order of God , and would teach , that so many as beleeved ( beforehand ) were ordeined to life . 2 The Apostle teacheth us , that whom God foreknew , he also did predestinate to be conformed to the image of his Sonne , Rom. 8.29 , so that our conformity to the image of Christ , our faith , obedience , bearing of his crosse &c. is that whereunto ( not that wherefore ) God predestined or chose us . This is most apparant by the words following : Whom he did predestinate , them he also called , and whom he called them hee also justified , and whom he justified them he also glorified , Rom. 8.30 , So then glorifying commeth after justifying ; justifying after calling ; calling , after predestinating or choosing unto life : and these graces are not before predestination or causes of it , as these adversaries would perswade . 3 It is written , that God hath chosen us in Christ , before the foundation of the world ▪ that we should be holy ; and hee predestinated us unto the adoption of children by Iesus Christ , Eph. 1.4.5 , so that our holinesse , and our adoption , are things that we are chosen unto , and doe follow election ; but are not the things going before , and which we are chosen for , because God findeth them in us . 4 Paul teacheth us that God justifyeth the ungodly that beleeue in him , Rom. 4 5 , now those whom he justifieth , he did choose and predestinate before , Rom. 8.30 , therefore he chose the ungodly , the unrighteous , that they may be made godly , righteous , and holy , through his grace . But these men say , God chooseth a righteous man , whereas the Scripture saith , There is none righteous , no not one , there is none that understandeth , none that seeketh after God , Rom. 3.10.11 , so that if God should chuse the righteous onely , none at all should be chosen . They say , it is according to the Scripture , but they shew no Scripture that accordeth to their saying . If they intend Psal 4.3 , the Lord hath set apart ( or separated ) him that is godly for himselfe ; ( for I know not else what Scripture they should meane , ) they are deceived and would deceiue ; for David speaketh not there of his election to life , but of his being set apart to the glory of the kingdome of Israel , vvhich his enemies would haue turned to ignominy : neither useth he the vvord of election , but of setting-apart ( or separating after a marvellous sort ) vvhich vvord is used for Gods administration tovvards his people after they are elected and called , as appeareth in Ex. 33.16 , & 11.7 , yea and it is applyed to bruit beasts , vvhich are not partakers of the Election that vve treat of , Ex. 9.4 . 5 Moses teacheth Israel , that God gaue them not inheritance in the earthly Canaan ( much lesse in the Kingdome of Christ ) for their righteousnesse or uprightnesse of their hearts , Deut. 9 4.5.6 , he telleth them , Because God loved their fathers , therefore hee choose their seed after them , Deut. 4.37 . But these men vvould persvvade , that because men deny themselues , take up the crosse & follovv Christ , ( that is , because they are righteous and holy ) therefore God chooseth them to inherite heaven . 6 Because all men are by nature , or creation , the off-spring , or generation of God. Act. 17.28 , these men vvould conclude that election to eternall life , is not of particular persons , but of quality : as if our first naturall birth , and our second supernaturall birth vvere all one : or , because all persons are of God by creation , therefore no persons ( or all persons ) are of God by regeneration , and by election . But it is palpable error to confound things so different . They proceed in their error , and say , All men to whom the Gospel is preached , were elected to salvation in Christ ; not actually , for they could not be actually chosen , before they had actually any being , but in the eternall purpose of God upon the condition afore spoken . Answ. Their first assertion is against truth , against reason . It is not true that all to whom the Gospell is preached , were elected to salvation in Christ : no scripture sayth so . We are taught the contrary by Act. 13.46.48 . where the Gospell was preached to many , but all that heard it were not elected to salvation : for as many as were ordained ( that is elected ) to eternall life , beleeved . But all beleeved not : therefore all were not ordained ( or elected ) to life . Against reason it is to say , All are elected : for election implieth a leaving or refusing of some . Where all ar taken , no choyse is made . Their second saying is , all were elected , not actually , because they had no being ; but in Gods eternall purpose . The action is in God , not in man : and his purposes or decrees are his actions : and if before the foundation of the world , God elected us in Christ , as the Apostle teacheth , Eph. 1.4 . then were we actually chosen before we had naturall being : though Gods choyse had not effect in us till we had being : But whereas they add , vpon the condition afore spoken ; it is an error before refuted . Object . But of the elect Paul sayth , Ye were without Christ , without God in the world , Eph. 2.12 . so they were not then really and particularly elected . Answ. Howsoever they change their tearmes , their reason is not good . They were not without God or Christ in respect of Gods election , which he did before the world was made , Eph. 1.4 . but in respect of their sinfull estate and unbeleefe , before they were called , they were without God. 2 Obj. But the Apostle sayth , After yee beleeved , ye were sealed with the holy spirit of promise , &c. Eph. 1.13.14 . Answ. What of this ? Could they not be elected of the father , before they were sealed by the holy Ghost ? Gods election was before all time , Eph. 1.4 . their calling and sealing by the Spirit , was in time . But they would confound election and sealing ignorantly . 3 Obiect . Rom. 9.25 , 1 Pet. 2.10 . I will call them my people which were not my people , &c. If we were actually and particularly chosen before the creation , then were we also really Gods people , and could not at any time be sayd , not to be his people . Answ. Here againe they confound Gods election , with his cal●●ng ▪ which is the manifestation of his election by the effect . Gods predestination is before his calling , Rom. 8.30 . So though they were not his people by calling , they were his by election . It is evident by Act. 18.10 . that many in Corinth were Gods people , before they were called or converted . Ieremy was knowne , sanctified and ordained to be a Prophet , before he was formed or born , Ier. 1.5 . and can we thinke he was not then also chosen to life ? They say , The Apostles meaning is , that wee are first particularly chosen , when we receiue or put on Christ. For God onely chooseth where be findeth faith and obedience to the Gospell ; and rejecteth where these are wanting . Herein they wrong the Apostles , who neither spake nor meant as these men speak . It is shewed before from Act. 13.48 . that election goeth before faith : so these men erre , that put it after . They pervert the order set down in Rom. 8.30 . whiles they make men to be first called , justified , glorified ; and then predestinated unto life . They neglect Pauls doctrine , that God chose us before the world was , that we should be holy : and teach new doctrine of Antichrists devising , that God chose vs because we were holy . But to follow them in their doctrine : God chooseth none ( they say ) but where he findeth faith . Where doth God find this , seeing he hath shut up all in unbeliefe ? Rom. 11.32 . Faith is not of our selves , it is the gift of God , Eph. 2.8 . so then hee findeth not faith in his elect , but giveth them faith . And if they say some will not beleeue , and them God rejecteth : some will beleeue , and them God electeth : I demand , whence haue any this will to beleeue ? If they answer , of themselues and their own power ; the Apostle telleth us the contrarie , It is God that worketh in us both to will and to doe of his good pleasure , Phil. 2.13 . Now God giveth not all men this will to beleeue and obey : for some cannot beleeve , 1. Ioh. 12.39 . some are reprobate concerning faith and every good work . 2. Tim. 3.8 . Tit. 1 16. If God would giue all men alike grace , he could make all men willing to beleeue and obey : but this hee doth not : for in some he giveth a new heart and a new spirit , and takes away the stony heart out of their flesh , Ezek. 36.26 . in other some he hardeneth their heart , that they cannot beleeue , nor turne unto him , Ioh. 1● . 39 40. The mysterie of his Gospel , God bideth from some , and revealeth to oth●rsome : even so , for so it seemed good in his sight , Math. 11.25.26 . He hath mercie on whom he will , & whom he will he hardeneth , Rom. 9.18 . By this which hath been sayd , all that loue the truth may see , that all men to whom the Gospell is preached , are not elected to salvation in Christ , as these corrupters of the Gospell teach : neither can all men beleeue , or obey ; because God giues them not such grace . Some refuse indeed willingly , and they perish justly : some ( who naturally are as bad as other , & haue harts of stone not of flesh ) are changed , new hearts are given them , faith and holines are wrought in them , and so they are brought unto salvation whereunto they were elected . Why God changeth the heart of some and not of other some , when he could if he pleased , change alle is not a question to be disputed of , Rom. 9.19.20 . Let it suffice us , that God oweth us nothing , except death for our sinnes . His grace is his owne , he may giue it where he will , and none haue cause to complaine : If God haue given grace to any of us , let us praise him for his mercie : when we see others left without grace , let us reverence him for his unsearchable judgements . The rest of their discourse about election , though there be many abuses they offer to the scriptures , which mought justly be taxed , yet because they none of them doe proue these mens vniversal Election , nor disproue our faith , I think needlesse to reply unto . Of Reprobation . TOgether with Election , they treat of Reprobation , badly as before , Our doctrine they pretend to be thus , They say , God hath reprobated some , and the greatest number , and that before they were borne , and had done evill ; for whom there was never meanes of salvation , because God would haue them perish , for that was his good pleasure . Answ. We hold not ( as they would beare the world in hand ) that God would haue men to perish , because it is his good pleasure : but because of their sinnes he destroyeth them , his justice so requiring . Neither doe we hold that God euer decreed to punish his reasonable creature , without respect of the sin therof deserving punishment . Yet was their punishment decreed before they were borne , or had done evill . For God foreseeing their wickednesse , appoynted them to wrath before they acted it , though hee inflicteth not punishment till they be sinners . And this the scripture teacheth , as in Iude vers . 4. there are certaine men crept in , who vvere before of old ordained to this condemnation . If they vvere ordained to it before of old , then vvas it before they vvere borne . The same is confirmed by Rom. 9.11.12.13 . vvhich scripture they seeke to pervert by a longsome and erroneous exposition . Our doctrine being thus by them mis-reported ; they labour to refute their owne forgeries , not our assertions . So that they are unworthy of any reply . Of falling away . THE next errour which they would maintaine , is , that a man may fall from his election : or , that godly men , which are in the true and saving grace of God , may fall away : and may loose their heavenly inheritance which they haue right unto . This Popish heresie they haue not confirmed by any one Scripture , though they pervert many Scriptures for a show to delude the simple . The faith which we professe is this : that the elect , however through Satans tentations , and their owne infirmities , they are subject to fall from God and perish ; yet they are kept by the power of God , through faith unto salvation , 1 Pet. 1.5 , though they through their weakenesse sin and fall , yet the Lord putteth under his hand , Psal. 37.24 , and the seed of God remaineth in them , and they cannot sin ( unto death ) because they are borne of God , 1 Iob. 3.9 . Though of themselues they are too ready to depart from God , yet he will not turne away from them to doe them good , but putteth his feare in their hearts , that they shall not depart from him , Ier. 32.40 , so Christs sheep shall never perish , neither shall any pluck them out of his hand , but he giveth unto them eternall life , Ioh. 10 28 , and the elect cannot possibly be seduced from Christ , Mat. 24.24 . They plead for their errour by 7 reasons . The 1 is certaine Scriptures ; as Heb. 12.15 . Look least any man faile of ( or fall from ) the grace of God. Answ. This proveth not that God will suffer his elect to fall utterly from saving grace : but warneth them to take heed to themselues in respect of their own frailty , and Satans subtilty . Though Gods election and foundation standeth sure , 2 Tim. 2 ▪ 19 , yet we must make an end of our salvation with feare and trembling ; and must adde vertue unto faith , and giue diligence to make our calling and election sure ; which if we doe we shall never fall , 2 Pet. 1.5 . ▪ 10. Salt may loose his savour , Mat. 5. Answ. It may , if men be seasoned but with common grace , such as God giveth to many reprobates Heb. 6.4.5.6 , but saving grace bestowed on the elect , is a gift and calling without repentance , Rom. 11.29 . Some that haue escaped the pollutions of the world , &c. may returne with the Sow to wallow in the myre , 2 Pet. 2.20.22 . Answ. Too many in deed doe so , but they are swine , not sheep of Christ : they seemed to be washed , by the knowledge of the Lord which they had , but their swinish nature was never changed . The Apostle in that chapter speaketh of hypocrites and reprobates , which walk after the flesh in the lust of uncleannesse , v. 10 , which are as naturall bruit beasts , made to be taken and destroyed , v. 12. which are wells without water , v. 17 , so they never had saving grace . Those that Christ hath bought may be damned , 2 Pet. 2.1 . Answ. Those are such as before I spake of , which were bought of Christ by his offer of grace , and their feyned acceptance of it : but had they been in deed bought from the earth , they would haue followed the Lamb , and should haue beene without fault before the throne of God , Rev. 14.3.4 5. Had they been justified by his bloud , and reconciled to God by his death ; much more should they bee saved by his life ; Rom 5.9.10 . Had they been of Christs sheep , for whom he laid down his life , he would haue given them eternall life , Ioh. 10.27 ▪ 28. And here note how these men would make Christs sufferings vaine : for many whom ( as they think ) Christ died for , shall die themselues for ever . Where is now the justice of God , that punisheth the wicked thems●lues , and yet punished Christ for them , without cause without fruit ? Such doctrine the Apostle doth abhorre , Gal. 2.21 . Some may tread vnder foot the bloud of Christ , wherewith they were sanctified , &c. Heb. 10.29 . Answ. Such were never sanctified otherwise then Swine that were washed , whose filthy nature was never indeed changed , otherwise then by counterfeisance and hypocrisie . They that haue faith and good conscience , may put it away , and make shipwrack of it : and some may leaue their first faith , & be damned , 1 Tim. 1.19 , & 5.12 . Ans. Faith is not alwaies in deed , that which it seemeth to be : There is a temporary faith , which falleth away in time of tentation , Luke 8.13 ▪ a vaine dead faith , Iam. 2 , and there is a living faith , the ●aith of Gods elect , Tit. 1 , 1 , this faith never faileth utterly , for it is the seed of God , by which we are regenerate , and it remaineth in us , keeping us from sinne , 1. Joh. 3.9 . Some written in the booke of life , may be put out , Exod. 32.32.33 . Psal. 69.25.28 , Rev. 3.5 . Answ. Many things are spoken of God , not properly but figuratiuely , & after the manner of men . So God is no way changeable , Mal. 3.6 , Iam. 1.17 , neither doth he repent , 1. Sam. 15.29 , yet is it said , It repented him that he had made man &c. Gen. 6.6 , because in destroying the world , he did as men when they repent . So God is said to blot out of his book , those wicked which for a time seemed to themselues , & to others to be written in his book , but after by Gods rooting them out , are manifested never to haue been written there ; for then they should haue continued there ▪ because the gifts and calling of God are without repentance , Rom. 11 . ●9 , his foundation standeth sure , having this seale . The Lord knoweth them that are his , 2 Tim. 2.19 . But to the wicked he will professe , I never knew you , Mat. 7 , 23. The talent may be taken from him that vseth it not well , Mat. 25. Answ. All that haue talents , that is gracious gifts , haue not true saving grace to sanctifie those gifts , neither are they all Gods elect . This therfore is no proofe of the question in hand . The Saints at Rome that were justified by faith , and had accesse unto grace , Rom. 5.1.2 , yet if th●y continued not in the bounty of God , they should be cut off , &c. Rom. 11.22 . Answ. This and the examples following are like to the former , and teach Gods elect to haue care to continue in grace , without which there is no salvation . They teach also that hypocrites falling from God , shall perish . But none truely justified , and partakers of saving grace , shall perish , for God gloryfieth them , Rom. 5.9 , & 8.30 , and he putteth his feare in their hearts , that they shall not depart from him , Ier. 32 40 , and if they depart not , th●y perish not , but are kept by the power of God through faith unto salvation , 1 Pet. 1.5 . 2 Their second reason is , If the elect cannot fall out of Gods favour , then did not all fall in Adam , and then some were never dead in sinnes , and so need not Christs redemption , &c. Answ. An ignorant cavill : for the Apostle teacheth that God hath chosen us in Christ before the foundation of the world . Eph. 1 4. These men speak of our state before Christ. Againe Adam and all in him fell from grace , su●h as th●y had of God in creation ; but not from Christian grace , from grace of election and redemption , whereof they had no need before ●h●ir fall , neither had they any promise of it till they were dead in si● , Gen. 3 It is this saving grace in Christ , from which the elect can never utterly fal , and not any other grace by creation , from whi●h all men and some Angels haue fallen . 3 If the elect cannot fall from their election , then haue not all sinned and been deprived of the glory of God , and shut up in unbeleefe , &c. Answ. The same sophistrie is in this reason , that was in the former , changing the state of the question , which is onely of them that in Christ were chosen before the world was , and are by him redeemed , justified , sanctified , and shall haue eternall life , Ioh. 10.28 , wheras these deceivers speak of men without Christ , and before they are by him redeemed . 4 The Ephesians were elect before the foundation of the world , Eph. 1. yet having forsaken their first loue , if they repented not , God would remoue the candlestick &c. Rev. 2. Answ. This is answered in the answers to the Scriptures which they brought in their first reason . It is true , the elect without repentance , faith , and perseverance cannot be saved . But all Gods elect haue from him the grace to repent , beleeue , and continue in well-doing , as before is proved : so they cannot perish . But hypocrites which were among the Saints onely , but never of them , they cannot continue with the Saints , and so cannot be saved , 1 Ioh. 2.19 . 5 If a man in Gods favour and chosen cannot fall out of it : then need he not , though he commit incest , adultery , murder , &c. feare falling into damnation . Answ. Herein they abuse Gods comfortable promises , as if men should continue in sin that grace may abound . Far be it . All men ought to feare falling into any sinne , and the elect feare continually knowing their owne frailtie . Our spirituall security is not carnall security : our faith is in God , not in our selues ; by his power we are kept , not by our owne . Hee saith to his people , The mountaines shall depart , and the hills be removed , but my kindnesse shall not depart from thee , neither shall the covenant of my peace be removed ; Esai . 54.10 . But if by feare , they meane feare without faith , that is despair : we beleeue that the elect though they fall into such sinnes , ought not to despaire or distrust Gods mercy : as the examples of David , Peter &c : which they alledge , doe evidently confirme . Psal. 51. Luke 22.31.32 . 6 If no man elect , can fall from his election by committing of any of these sinnes , then to what end is repentance taught ? It is in vaine , if they neither be , nor can be in condemnation , &c. Answ. They that teach such doctrine , their religion is vaine . We beleeue as the elect cannot perish , so neither can they continue in sin : he that is borne of God ( saith the Apostle ) committeth not sinne , 1 Ioh. 3.9 . All that truely beleeue that they are elect , doe also beleeue and know , that by repentance , faith , and abiding in Christ , they must come to the end of their election , the salvation of their soules : this is the way and meanes unto life , and without this they cannot see God. 7 To what end are men admonished or exhorted not to receiue the grace of God in vaine , 2 Cor. 6.1 , not to fall from their stedfastnesse , 2 Pet. 3.17 &c. If they cannot fall into them , doth the Lord use words in vain ? Answ. No , but these mens words are vaine . For God as he hath ordained men to life , hath also ordained his lawes , exhortations , threatnings &c. as meanes to bring them into life . He dealeth not with men as with stones , to cary them into heaven by violence ; but giueth them repentance , faith , loue , zeale , care and other graces ; hee perswadeth , moveth , draweth them to come willingly , and to continue carefully , and so at last saveth them . In the next place , these fallers from grace , seeke to wrest the Scriptures which refute their heresie . Vnto Christs words in Mat. 24.24 , if it were possible they should deceiue the very elect : They answer , that the elect , ( namely those that receiue and obey the truth Iesus Christ , and abide in him to the death , ) cannot perish . Answ. Great is the truth that forceth the adversaries to yeeld ; this is that which we maintaine ; and Christs words ( if it were possible ) proue it undenyably ; and sheweth it to be unpossible that the elect should be deceived to loose Christ. Obj. Our controversie is whether those that be elect , may fall out of it : and not whether those that abide in it can perish . Answ. Here they would unsay that which before they said well . And the controversie they make is meere cavilling . For if it be unpossible that the elect should be seduced from Christ , then is it unpossible they should perish ; and consequently it is unpossible that they should fall from their election . Again , if it be possible that they should fall from their election , then is it possible they should perish , and possible that they should be seduced from Christ : and so our Saviours words will not stand . How greatly are these Deceivers fallen themselues , that seek so to pervert the plaine words of Christ. Object . Many fall from their election , not by being deceived , but willingly forsake the truth , against or after their inlightning , Heb. 6 ▪ 4 , &c. and 10.26 , &c. Answ. First , this is nothing to Christs words in Mat. 24.24 . Secondly , the Scriptures which they cite , say not ( nor doth any Scripture say ) that the elect may fall from their election either by deceit or willingly . Thirdly , as God keepeth all his elect from being deceived from Christ : so hee keepeth them from willing forsaking of Christ : for he putteth his feare in their hearts , that they shall not depart from him , Ier. 32.40 , hee stablisheth them in Christ , and annointeth them , and sealeth them , and giveth the earnest of the Spirit in their hearts , 2 Cor. 1.21 ▪ 22. An other sure proofe of the salvation of all Gods elect is in Ioh. 10.3.4.5.8.14.15.27.28.29 . This Scripture the adversaries would pervert with this glosse : That so long as they continue Christs sheep , heare his voyce and follow him , so long they are sure , and haue safetie in Gods acceptance , &c. But if they doe evill and will not heare his voice , then he will repent of the good that he promised , Ier. 18.10 , &c. Answ. First , that by sheep are meant Gods elect whom hee will saue , is plaine by the parable of the sheep and goats , Math. 25.33 , &c. Secondly , in Iohn 10 , Christ useth no such words , so long as they continue , so long as they heare his voyce , &c. but he plainly telleth us , that the sheep doe heare voyce , v. 3 , that they follow him , v. 4 , that they will not follow a stranger , neither know they his voice , v. 5. that the sheep did not heare strangers , v. 8 , yea all Christs sheep shall heare his voice , v. 16.27 , and he giveth them eternall life , and they shall never perish , neither shall any pluck them out of his hand , or his fathers , v. 28.29 . Hovv unsufferably novv doe these men vvrest Christs heavenly vvords ! Thirdly , the exception vvhich they put , If they doe evill in his sight , and will not heare his voyce , then hee will repent of the good , &c. This exception is unpossible to b●e found in Christs sheepe : for though through infirmitie they fall , yet he casteth them not off , for the Lord upholdeth them with his hand , Psal : 37 , 24 , though they stray he seeketh them up , Psal : 119 , 176 , he brings againe that which was driven away , binds up that which was broken , strenthens that which was sick , &c. Ezek : 34 , 16 , he circumciseth their heart to loue the Lord , with all their heart and withall their soule , that they may liue , Deut : 30 , 6 , Such as beleeue not , and heare not his voyce , are not sheep , but goats or swine ; as Christ sayd to the Iewes , ye beleeue not , because ye are not of my sheepe , Ioh : 10 , 26. And how is it possible that the sheep should perish , seeing God is greater then all , in whose hand they are , Ioh : 10 , 28 , 29. If Satan assaile them , the God of peace will tread him under their feet , Rom : 16 , 20 , if the world , they overcome it by their faith , for greater is he that is in them , then he that is in the world , 1 Joh. 4 , 4 , & 5 , 4 , if their owne corruptions rebell in them ; God not onely pardoneth , but also subdueth their iniquities , Mic : 7 , 18 , 19 : as he caried them from the wombe , so hee hath promised to cary them even unto old age , and hoarie haires , Esa : 46 , 3 , 4. he sanctifieth them wholly , and preserveth their whole spirit , and soule and body blamelesse unto the comming of Christ , 1 Thess : 5.23 . If neither Satan , nor the world , nor the flesh can draw th●m from Christ : nothing can draw them away ; but they are kept by the power of God through faith unto salvation , 1 Pet. 1.5 . Vnto Ioh. 13 1. where it is sayd , Christ loved his own vnto the end ; they first say , that the meaning is , vnto the end of his life . Ans. This is a frivolous limitation : did Christ loue his owne no longer then vvhiles he lived with them in this vvorld ? Who taught these miserable men thus to limit and lessen the loue of Christ ? He himselfe testifieth otherwise to his people ; I haue loved thee with an everlasting love , therefore with loving kindnesse haue I drawne , Ier. 31.3 . But it seemeth their conscience checked them vvhen they wrote such doctrine : therefore after they say , that he loveth his for ever ; but the question is not of Christs loue unto his , but of their loue vnto him . A. This is no answer to Joh. 13.1 . vvhich speaketh of Christs loue , not of theirs . Secondly , it is unpossible that Christ should loue any for ever , if they also loue not him . For such as hate and forsake him , them also he vvill hate and forsake : and so cannot loue them for ever . Thirdly , it is before proved from Jer. 31.3 . that those whom he embraceth with everlasting loue , he also draweth vvith loving kindnesse : and being drawen , they run after him , Song . 1.4 . those whom hee loveth first , they loue him 1. Ioh. 4.19 . he circumciseth their heart to loue him , Deut. 30.6 . hee putteth his feare vnto their heart , not to depart from him , Ier. 32.40 . and nothing can separate them from the loue of Christ , Rom , 8.35 . Vnto Rom. 11.29 . where the Apostle sayth , The gifts and calling of God are without repentance : they answer with their common exception , that if the Iewes abide not still in unbeliefe , they shall be grafted in againe : of this the gifts and calling of God are without repentance . Answ. They still labour to overthrow one part of the truth by alledging another . The Apostle as he sayth , that if the Iewes abide not in unbeliefe , they shall bee grafted in , for God is able , Rom. 11.23 ▪ so he further sayth , that blindnesse in part is happened to Israel , untill the fulnesse of the Gentiles be come in , and so all Israel shall be saved , as it is written . There shall come out of Syon the deliverer , and shall turne away ungodlines from Iakob , &c. v. 25 26. and further telleth us , that as touching the election , they are beloved for the fathers : wherof the reason is this : for the gifts and calling of God are without repentance , v. 28.29 Therefore as the first is true , that God is able to graffe them in , so the second is also true , that he is willing , and they shal be graffed in : as there is a condition on their parts , if they abide not in unbelief , so there is an absolute promise on Gods part , that they shal not abide in it ; because Christ the Deliverer will turne away ungodlines from them , that is , he will take away their unbeliefe and hardnesse , hee will take away their sins , v. 26 27. vvhich is a plain evidence that he loveth them , and repenteth not of his former loue and promise . And as he dealeth with the elect Iewes , so doth he vvith all the elect Gentiles : therefore all Gods elect shall in time be converted , and haue their sins forgiven them , and so undoubtedly saved by him whose gifts and calling are vvithout repentance . In 1. Ioh. 2.19 . it is sayd , They went out from us , but they were not of us , for if they had been of us , they would no doubt haue continued with us , &c. This place sheweth , that hypocrites and reprobates vvhich abide not ; vvere never of Christs Church , though crept for a time amongst them . It teacheth also , that all vvho are of the Saints , of Christs sheep and his elect , doe abide , and fall not away to perdition . To this they make answer , first by an open slander ; that we should affirme , that God hath predestinated some to salvation ; and some to damnation without any condition . This we affirme not , but they falsly charge us , as I haue formerly manifested . Againe they say we affirme , that the elect making never so great shew of vvickednesse , and vvalking in the vvayes of B●●●all , are stil elect , and can by no meanes fall out of their election , &c. But herein they keepe their wont . Had they dealt honestly , they should haue shewed vvho and vvhere vve thus affirme . We hold that the elect after their calling , are carefull to avoyd all sinne , as it is vvritten , We know that whosoever is borne of God sinneth not ; but he that it begotten of God keepeth himselfe , and that wicked one toucheth him not , 1 Ioh. 5 , 18 , And though the elect fal through infirmitie into many grievous sins , yet they abide not alwayes in them , but are renewed by repentance and faith in Christ : and whiles they are fallen , they are not cast off , Psa. 37 , neither doth God repent of his electing of them , nor utterly depriveth them of grace and his good spirit , Psal. 51 , Luk : 22 , 31 , 32 , Ezek : 34 , 16. Thirdly , they tell us of difference between persons as they are Gods generation ( or creatures ) and qualities good or evill . But this ( howsoever they boast of the excellencie of it ) is to no purpose : for all men being corrupted with evill qualities , Rom. 2. & 3● how is it that any are changed into good ; but by the povver and grace of God , vvhich is effectuall in all his elect : The residue abide in their sinnes , because God changeth not nor reneweth their harts , and such he never elected unto life , but ordained them of old unto condemnation , Iude v ●4 . Lastly they answer vvith absurd Sophistry ; saying , that these vvords , 1 Ioh : 2 : 19 : they went out from us , is meant of lying spirits , the Antichrists , in those persons , vvho once had the spirit of truth in them . And the Apostle sayth , they were never of us : for v : 21 ▪ no lye is of the truth : For example ( say they ) the spirit of Hymeneus , together vvith his person , was in spirituall fellowship vvith Paul , so long as he reteined faith & a good conscience , but having put avvay the spirit of truth , and received a lying spirit , he vvent out from them in that his spirit , for or because it was never of them , &c. Will any say that the Pope himselfe is Antichrist in respect of his person ? or rather in regard of his spirit or spirituall power he hath . Therfore all that this place proveth , is , that lying spirits or Antichrists in mens persons , went out from the truth , and were never of the truth ; and therfore serveth nothing to proue that the elect can never fall away . Answ. Was ever plaine scripture more violently wrested , by any heretick ? The Apostle sayth of the many Antichrists , they went out from us , but they were not of us , 1 Ioh. 2 , 18 , 19. This these men will not haue to be meant of their persons , but of their spirits in their persons . And what understand they by their spirits ? their lyes , their errors , their spirituall power , such as the Pope hath : that is ( as before they distinguished ) their wicked qualities ; not their persons : for God ( they say ) loveth all persons , they being his generation , Act. 17.27 . First it is an errour to say God hateth not the persons of wicked men , but the evill qualities in them onely : for though hee hateth no creature in respect of their creation which was good ; yet the creature being degenerate and fallen from God , he hateth their wickednesse and them also for it , as the Scripture plainely witnesseth , Psal. 5.4.5.6 & 11 5. 2 It is erroneous to say , that by Spirits , the Apostle meaneth not persons , but qualities , 1 Ioh. 4.1 . for himselfe sheweth his meaning , when he saith , because many false Prophets are gone out into the world . So by Spirits to be tried , he meaneth Prophets , which came with spirituall gifts : and it is frequent in Scripture to call subjects or persons , by the name of adjuncts or qualities in them : as , I am against thee ê pride , Ier. 50 , 31 , that is , ô thou most proud● : and , pride shall stumble and fall , v. 32 , that is , the proud person : the poverty of the land , 2 King. 24 , 14 , 15 , the poorest people . Deceit ( or Sloth ) rosteth not that which he took in hunting , Prov. 14 , 27 , that is , the deceitfull man ; and many the like . 3 It is from the deepness● of Familisme , to say , that Antichrists are not persons , but evil qualities in men , so Christ may be holden no person , but a godly quality in us . The Apostle speaketh of the person , for he saith not the lye , but the lyer , he that denyeth that Iesus is the Christ , he is Antichrist : 1 Ioh. 2.22 . 4 It is an absurd exposition of 1 Ioh 2 , 19 , to put qualities for persons . He there sp●aketh of Antichrists , They went out fro● us ; these men will haue it , evill or Antichristian qualities went out from us . Bu● what sense then will they make of the last branch of the verse , That they might be made manifest , that they were not all of us ? Will they say , some Antichristian qualities were of the Apostles ; though not all ? The meaning is evident , that in the Church are persons some good , some bad , some elect , some reprobate● : but whiles they abide and walk together in the Church , it is not manifest who are of the Church , who are not ; but when the wicked and reprobates depart from th● truth and Church , then it is manifest that such Apostates , though for a time in the Church , yet were never of it . So it is a sure proofe , that Gods elect are both in and of the Church of Christ , and shall never fall away utterly from it . Of Freewill . THis point these adversaries hand●e confusedly , and maliciously . Confusedly , because they shew not what they meane by freewill , or freedome of will : whether free from compulsion , or free from bondage of sinne . M●liciously , for that they feigne the Calvinists to hold , that the wicked are not onely lift by Gods suffring , but compelled to sinne by power , &c. compelled by the power , force and compulsion of Gods predestination , to commit all those wicked crimes , for which they are punished by the Magistrate , or tormented in hell , &c. and then much more doth it in goodnesse , as violent●y work all : so that the godly can neither chuse nor refuse goodnesse . Answ. If these adversaries haue common honestie , let them shew out of the writings of the Calvinists ( as they call them ) these assertions which they impute unto them . Till they doe this , let them haue their name and fame among lyers and workers of iniquity . As for us , we abhorre these doctrines of compulsion to sin by force and power of Gods predestination &c. As for will in man , we know it to be a naturall facultie , still remaining ▪ though corrupted by sin , as all oth●r like faculties in us . We acknowledge it still to be free from compulsion or constreynt , for so will should be no vvill ▪ But we confesse with grei●e that in respect of bondage to sinne ( under which all m●n were sold , Rom. 7 , 14. ) it may rather be called Bond will , then Free will : for it is not free to refuse sin , untill it be renued by Christ : and so far as it is regenerate by him , it is againe ( as other powers and faculties in the Saints ) freed by grace , and willeth things that are good . Againe , they produce ( to their owne condemnation ) out of Bastingius , and the Disput. in Geneva these words ; Man by evill was spoyled , not of his will , but of the soundnesse of his will : therefore that which in nature was good , in quality became evill : and Bernard teacheth , there is in us all power to will , but to will well we had need to profite better : to will evill , we are able already by reason of our fall . The which if they would stand unto ( saith this adversarie ) I would require no more . Answ. This we will stand unto , and thereby doe evince Odegos to be a blinde guide and vaine disputer , that with lyes and calumnies would disgrace his opposites . We grant evill Free-will ( or Free will to evill ) is remaining in all naturall men : we beleeue that freewill to good , is from grace and regeneration ; and that all the Saints haue it in part , as they haue knowledge , faith , and other vertues here in part : which shall be perfected in the life to come . And if no more be required , his fruitlesse dispute is at an end : and it is worthlesse labour to answer words of winde . Of Originall sin . THe Anabaptists hold ( more erroneously then the very papists , ) that Originall sin is an idle terme , and that there is no such thing as men intend by the word . In this their Dialogue they set the state of the Question thus ; Of the Originall estate of mankinde . Wherein they speak doubtfully and deceitfully . For mans originall estate is properly that described in Gen. 1 ▪ which was by creation very good . But since the fall of Adam , our originall estate is through that fall become sinfull and miserable : and is so acknowledged by David , Psal. 51.5 , by Iob , Iob. 14.4 . by Paul , Rom. 5 , 12 &c. Eph●s . 2.3 , and by Ch●ist himselfe , Ioh. 3 , 3 , 5 , 6. Notwithstanding these adversaties affirme . That no infant whatsoever , is in the estate of condemnation of hell with the wicked . Which they thinke to proue thus . Without sin there is no condemnation , Rom. 6 , 23. Ez●k . 18 , 4 , 20 ; Without transgression of the Law there is no sin , 1 Ioh. 3 , 4 , Rom. 5 , 13. Therefore if infants haue transgressed no law , there is no condemnation them . Answ. The conclusion ( which implyeth that infants are not transgressers of Gods law ) is denyed . The Apostle teacheth us ▪ That by one man sin entered into the world , and death by sinne : and so death passed upon all men , for that all haue sinned : and , by one mans disobedience , many were made sinners ; Rom. 5 , 12 , 19. Note also how th●se men thwart ●h●mselues : before , when they pleaded for falling from grace , one of their reasons was , If the elect cannot fall out of Gods f●vour ▪ then did not all fall in Adam , and th●n s●me were never dead in sinnes and trespasses , and so need not Christs redemption , &c. Now they plead , that no infants are sinners : which if it be so , then many ( as all that die infants ) never fell in Adam , nor needed Christs redemption . And so such shall either not come into heaven , or shall come thither other wayes then by Christ ; contrary to Iob. 14 , 6 , Act. 4 , 12. But these en●mies dispute ( against the Apostles doctrine ) thus . Infants had no l●fe nor being at that time ( when the law was given to A●am : ) and the law is given to them that know it , and hath dominion over a man as long as he liv●th . Therefore infants having no being , and so no knowledge , nor being then living , that Law had no dominion over them . Answ. First , this is no more against infants then old men : for no man had life or being at that time o●herwise then infants had So Adams fall was for himselfe alone , and ●o man fell with him ; for no man then had life 〈◊〉 b●ing but he . And thus th●se lying spirits feare not to resist the Apostle , who saith , Through the offence ( or fall ) of one , many are dead ▪ Rom. 5.15 , by the offence of one , ( judgement come ) upon all men to condemnation , v ●8 , ●y one mans disobed●●n●e , many were mad● sinners , v. 1● , in Adam all dyed , 1 Cor. 15 , 22. This Apostolike doctrine is as contrary to the Anabaptists , as light is to darknesse . 2 They hereby weaken ( if they could ) the Apostles Argument in Heb. 7 , 9 , 10 , by Levies paying tithes to Melchisedek in Abraham : for a man might cavill , that Levi had no life nor being at that time . But Paul saith , he was in the loines of his father Abraham , when Melchisedek met him . So say I , we all were in the loines of our father Adam , when he transgressed . If then Levi payd tithes when Abraham did , we all brake Gods law when Adam did . 3 They hereby weaken ( as they can ) the Apostles proofe of our redemption by Christ : for he saith , that Adam is the figure of Christ that was to come : and if through the offence of one many bee dead , much more th● gift ●y grace , by one man Iesus Christ hath abounded unto many : and , as by one mans disobedience many be made sinners , so by the obedience of one shall many be made righteous , Rom. ● , 14.15 , 19. Now take away the first , namely the transgression of all men in Adam ; and it overthroweth the latter , to weet the righteousnesse and salvation of the world by Christ. 4 They abuse the Apostles words , in Rom. 7.1 , whence they would proue , that the Law ( given to Adam ) was given to them ( onely ) that knew it ; namely to Adam and his wife , not to th●●r children which knew it not ; wh●ras the Apostle speaking to the Romanes , spake to them that knew the Law ; the more to convince them : he deneyeth not that God gaue his Law to Adam and his posterity in his loynes . The Lord calleth those things which be not , as though they were , Rom. 4 , 17 , he spake to Cyrus , and gaue him promises , before Cyrus knew him , or was borne into this world , , Esa. 45 , 1 , — 5 , he promised the land to Abraham and to his seed after him , when as yet he had no child , Act. 7 , 5 , he made a covenant with Israel , not with them onely that stood there that day , but with thē also that were not there that day with them , Deut. 29 , 14 , 15. And if he did thus imply the children with the parents in other covenants & promises : how much more did he the like to Adams seed : seeing Adam is spoken of , not as a particular man , but a generall : so that his unrighteousnesse was not his owne onely , but his childrens also ; even as Christs righteousnesse ( whom Adam figured ) was not his own onely , but is communicated with all his children , who therefore is the second Adam causing life , as the first Adam caused death , Rom. 5 , 1 Cor. 15. 5 Like vanity is in their next words , Infants had then no being , no life , therefore the Law had no dominion over them ; For so they might elude Pauls argument of Levies paying tithes , Heb. 7 , 9 , 10 , saying , Levi had then no being , no life , therefore he could pay no tithes in Abrahams daies . But as the Apostle sayth hee was in the loines of Abraham , and so hee payed tithes : likewise we were in the loynes of Adam , and so we sinned . Again in Rom. 7 , 1 , the Apostle speaketh of a man during life , who when he is dead , his wife is free from his law , v. 2. If they will apply this to all sin and sinners , then they think when a wicked man dieth , the law of God hath no dominion over him any more ; & so there is no punishment by the law of God to be inflicted on sinners after this life . But do these vain man think by such sophistry to escape the damnation of hell ? Doe they not know that after death commeth judgement , and that by the law ? Heb. 9.27 . Rom. 2.12.16 . Against the Apostles doctrine in Rom. 5. they alleage , That we were in Adam , not to bring any soule to hell for breach of that command , Thou shalt not eat : for the Lord sayth , All soules are mine , both the soule of the father , and the soule of the son : that soule that sinneth it shall dye . The son shall not beare the iniquitie of the father , &c. Ans. First the prophet speaketh not in Ezek. 18.4 . &c. of Adam , but of the later fathers of the Iewes , which sinned , v. 2. but Paul speaketh of Adam , who was not onely a particular person ( as all other fathers in this case are ) but an universall man , the root of all mankind , and a figure of Christ , Rom. 5.14 . Againe the Prophet speaketh of such sonns as are just , and do not such like sins as their fathers did , Ezek. 18.5.14 . &c. but Paul speaketh of us all as we are in Adam , unjust and sinners , and guiltie of our first fathers iniquitie , R●m . 5.12.19 . So these two scriptures the one speaking of actuall sinnes vvhi●h are eschewed , the other speaking of originall sinne , which we now cannot avoyd ▪ speak not of one and the same sinne or estate , and therefore doe not one expound an other ▪ Thirdly , the Prophet exempteth the good children , which eschew their fathers si●nes , from death , Ezek. 18.9.17 . The Apostle inwrappeth us all the sonnes of Adam in his sinne and in death ; Rom. 5.12 ▪ 14 17. Fourthly , the Prophet speaketh generally of the many sinnes which the fathers did , and the sonnes did not , Ezek. 18.6.7.8.18 . the Apostle speaketh of that one sinne or offence , by vvhich we all ( being in Adams loynes ) are guiltie . Rom. 5.16 ▪ But to this they both agree , the Prophet sayth , The soule that sinneth , it sh●ll die , Ezek. 18 4 the Apostle sayth , th●t all haue sinned ( to vvit , in Adams loynes ) therefore death pa●seth upon all , Rom. 5. ●2 , Hereby all vvise men may see , how impertinent a proofe the Anabaptists bring from Ezek. 18. that Adams sinne brings not any soule to hell . For Adams sinne bringing sinne and death upon all , and hell being the death vvhich is eternall : it is brought by his sinne upon all his posteritie : except through I●sus Christ our Lord , they haue eternall life , which is the gift of God , Rom. 6.23 . Further , they answer , ( and desire it may well be observed ) that mankind was onely in Adam in their bodily substance : he is the father of our bodies in respect of matter ; but our forme and soules came from God : he is the father of our spirits , Heb. 12.9 . Eccles. 12.7 . & 8 ▪ 8 ▪ that earthly matter was in Adam , of which our bodies are made , &c. thus and no otherwise were we in Adam . Answ. We obserue it well , and obserue their error also . It is untrue that thus ( to wit in respect of our bodies onely ) we were in Adam , and not in respect of our soules : no scripture teacheth them this , but their own fansie . For though our soules were not in all respects in Adam , as our bodies were , to wit , materially : yet in some resp●ct ( to wit formally ) we were in Adam both body and soule ; which I thus manifest . Adam begat Seth in his own image , Gen. 5 Abraham begat Isaak , &c. Math. 1. so body begetteth not body ; but man begetteth man : and man consisteth of body and soule , which are the parts that constitute a man. So man ( that is the whole , not part of a man on●ly ) is sayd to be borne of a woman , Iob. 14.1 . yea the 66 soules ( whereby figuratiuely is meant persons , consisting of bodies and soules ) are sayd to come out of Iakobs thigh ( or loynes ) Gen. 46.26 . and Levi in the l●ynes of Abraham is sayd to pay tythes , Heb 7.9 10. Now the body without the spirit is dead , and therefore cannot pay tythes , nor do any action . And in the place and case in hand , in Adam all sinned , all died , judgement came on all men to condemnation , Rom. 5.12.18 . but the body without the soule sinneth not , neither ●yeth , nor shall bee condemned . Therefore it is apparant that the scripture speaketh of men in Adam otherwise then in respect of their bodies onely : so that th●se mens speciall observation is nothing worth . Againe they plead , As God gaue no law to Adam , before hee gaue him a soule of reason and understanding : no m●re doth he giue to any of Adams posteritie , a●y law , till he giue them soules of reason and understanding , as in Deut. 11.2 . I speak not to your children which haue neither known nor seen , &c. Answ. First the words of Moses to Israel to whom he propounded the law , are not to be compared with Gods law given to Adam : for the Israelites were spoken to personally : Adam generally as an universall man , the root of all mankine , as before is proved . Secondly , the covenant of Moses law , did also after a sort pertaine to their children which then were not , Deut. 29.14.15 . though it was actually taught th●m onely which were present , D●ut . 11. Thir●ly , the sin which Paul treateth of , and death for sin , was in the world before Moses law , which these men speak of , Rom. 5.12.13.14 . Fourthly , let all they say be given them , yet it helpes them not : for I haue before proved , that we were all in Adam as living men , not as dead corpses ▪ and so had soules of ●easo● and understanding in him originally ; even as we had bodies , eyes , eares ; &c. in him originally : though after a different manner as before is noted . Further they say , God never purposed to execute on Adam for that transgression condemnation to hell ; in that hee purposed to send Christ betwixt , in whom Adam beleeving should be saved . If Adam for his own sin was not condemned to hell without remedy , shall any of his posteritie be sent to hell without remedy , and that for his sin ? &c. Answ. 1. The question in the first place is changed , which is , whether Adam and all his posteritie in him falling from God , deserved not hell for their sinne . This they deny not , neither can disproue . 2. As God purposed not to damne Adam for his sinne ; so neither purposed he to damne Noah for his drunkennesse , Lot for his incest , David for his adultery and murder , &c. but to giue th●m remedie by faith in Christ. Will they hereupon plead that other actuall drunkards , murderers , whoremongers , deserue not damnation : or shall not many such be damned for these sinnes ? 3. Though all infants for their natiue sinne , and all men for their actuall sinnes deserue damnat●on : yet never was it Gods purpose to damne all without remedy . For Christ ( the second Adam ) giveth righteousnesse and life to all infants and old transgressors that are borne of him ; as the first Adam conveyed unrighteousnesse and death to all his ordinary naturall posteritie . Yea grace here exceedeth : for the judgement ( or guilt ) of originall sin was by one ( offence ) to condemnation ; but the free gift ( by Christ ) is of many offences , unto justification , Rom. 5.16 . They object , that condemnation is for not beleeving in Christ , Ioh ▪ 3 ▪ 19. & 16 9. Mar. 16.16 . Rom. 11.32 . Answ. First th● Apostle sayth , the wages of sin is death , Rom. 6.23 . therefore the wicked shall be condemned not onely for their not beleeving in Christ , but also for their unmercifulnesse , idolatries , adulteries and other crimes , Math. 25.41.42 . Rom. 2.5 . — 9. Secondly , the sinne of unbeliefe cleaveth unto all Adams children as other sinnes : and shall be imputed as well as the sin of lust , or any other iniquitie . Thirdly , to beleeue is not in the will or power of man , but is the gracious gift of God , to such as he hath ordained unto life . Eph. 2 8 ▪ Act , 13.48 . Againe they alledge , that Adam by that transgression deprived himselfe of Gods favour in that estate wherein he was in paradise : and notwithstanding the promise of Christ , hath by his si● procured this judgment , Cursed is the earth for thy sake &c Gen. 3. Thus Adam brought hims●lfe and all his posterity , the earth and every creature in it to vanitie and bondage of corruption , Rom. 8.20 . &c. And in this estate are all Adams sonnes begotten and borne : so that by Adams sin , vanitie , corruption and death went over all , &c. So infants haue originall corruption , as other creatures haue . Yet those that dye and haue corruption by Adams sinne , shall not be cast into hell fire . Answ. A felon , murderer , traytor , that is apprehended by the magistrate , imprisoned , kept in fetters and affl●ction , his lands and goods confiscate , &c. pleadeth he ought not to be put to death , because he hath suffered for his crimes , losse of liberty , goods , &c. But will this plea saue him Even such is the plea of th●se evill men . For all men being in Adam fall●n from God , and traytors to his maiestie , children of wrath , & seruants of sin and Satan , because God hath cursed the earth for their sake , cast them out of earthly paradise , made the creatures subi●ct to vanity , and themselues subject to sorrowes and miseries ; therfore they d●serue not to die in hell , if these vaine men may be judges . But we know the judgement of God is according to truth against all evill doers . He telleth us , the wages of sinne is death , but the gift of God is eternall life through Christ , Rom. 6.23 . where eternall life being opposed to death , sheweth that eternall death is the wages due for sin . And what sin is is there that des●rveth not hell ? 2. Whereas they say , Adam by his sin deprived himselfe of paradice : it is true . But if they mean earthly paradice onely , they erre from the truth : for by his sinne he was depriv●d also of the heavenly paradice , to which there is no restoring but by Christ , Luk. 23.43 . Reu. 2.7 . and as himself , so all his posteritie that sinned in him , Rom. 5. Thirdly , so where they say , all his posteritie were subjected to vanitie and corruption , it is true ; but not all the truth , unlesse they understand such corruption as Peter speaketh , 2. Pet. 2.12 . which is eternall destruction , and then they yeeld the cause . But they meane not so , but corruption such as is in beasts , birds , &c. wherein they goe quite astray . For beasts and other brutish and s●ncelesse creatures , are not sinners , as all Adams children are , Rom. 5 ▪ 12.19 sin is not but in reasonable creatures onely , as Angels and men . Neither is any creature subiect to eternall torment , but sinners onely . Other creatures when they perish , there is an end of them , and of their miserie with them : but they that perish in their sins , haue no end of their miserie , but it is eternall , Math. 25.46 . Mark. 9.45.46 . Wherfore they doe not well to expound Rom. 5. by Rom. 8 because the Apostle speaketh not of the same , but of divers things and estates in those two chapters . Fourthly , take that which they say , and it overthroweth them . For how should Adams sin bring all his posteritie unto death , but by their guilt in Adams sinne ? If it made not them sinners , the scripture which they formerly alledged , Ezek. 18. teacheth that the children should not dye for their fathers sinnes . Now seing many infants dye daily , it proveth them all to be sinners , because death is the wages of sin , Rom. 6 23. Gen. 2.17 . At length they come to answer Rom. 5. with this perverse doctrine , This is the meaning of the holy Ghost , that by Adams sinne , all his posteritie haue weak natures , Rom. 8.3 . by which , when the commandement comes ( Rom. 7.10 . ) th●y cannot obey and liue , but sinne and so dye ; till when they are aliue without the law , so sayth the Apostle vers . 9. and thus is verified , that all both Iewes and Gentiles are under sin , &c. Read on the scripture , and you may evidently see , that neither this , nor any part of Gods word , is spoken to or of infants . Answ. This is not the Apostles meaning : for he sayth not they haue weake natures , but that all haue sinned , and through the offence of one many are dead , many were made sinners ; Rom. 5 12.15.19 . which is more then weaknesse of nature , and pronenesse to sin . Secondly , in Rom. 8.3 . it is sayd , that it ( the Law ) is weake through the fl●sh , and so cannot saue any man : vvhich vvords these men vvrest , as if it meant Adams children vveak . Which thing though it be true , yet is it not that which is spoken of in Rom. 8.3 . Thirdly , vvhen the Apostle sayth in Rom. 7.9 . that he was aliue without the law : this contradicteth ( according to their sense ) the other scripture , in Rom. 5 12. that all haue sinned , and are dead . The Apostle in Rom. 5. speaketh of things as they are ; in Rom. 7.9 , he speaketh of things as they seemed to be , but vvere not indeed . Paul vvas aliue in his owne conceit , thinking himselfe able to keep the Law , as naturall men doe suppose they can . But vvhen the commandement came ( to wit unto his knowledge and conscience , ) then sin revived and he died . How could this be : seeing the commandement is holy , just and good , v. 12 He telleth us in 13 v. that sinne wrought death in him by that which was good . So then he vvas sinfull ( though he knew it not ) before the commandement came ; sinfull by nature ; but not discerning this his wofull state , the Law vvas given to shew it him ; for by the law commeth the knowledge of sinne , Rom. 3.20 . Againe , saying in Rom. 7 , 11 , that sinne took occasion by the commandement , deceived him and slew him : he plainly acknowledgeth sin to haue been in him , before the commandement came : this hee confirmeth in v. 14. saying , the law is spirituall , but I am carnall , sold under sinne : Whereupon he applieth the evills vvhich he did , to si●ne dwelling in him , v. 17.20 . and this inhabiting or indwelling sinne , is that originall sinne vvhereof we treat ; vvhich Paul for a vvhile could not discerne to be in him ( as all naturall men discern it not , but count it an idle terme , and think there is no such thing ) till by the Law he came to discerne it and to lament it . Fourthly , it is here to be observed how the Anabaptists ●grant , all men haue weake natures , and cannot obey and liue , but sin and dye . How commeth this to passe ? By Adams sinne , say they . Behold here how they thwart their own grounds . They impose a necessitie upon all men which ( they think ) are born innocents , to sin . They cannot but sin , they must needs dye : and this not through their owne default at all , but by Adams . If we should thus teach , what outcries would they make after us ! How is it they here forget the scriptures by themselues forealleaged , The son shall not beare the iniquitie of the father , Ezek. 18.20 . Is not this a heavy burden which the sonns beare , that their father sinning , and they being innocent , are so weakned of God , that they cannot but sin , they cannot but dye ? Doth God create an innocent man , and giue him charge to doe that vvhich is unpossible for the man to doe , and threaten death unto him for not doing it ? We abhorre such doctrine as quite overthrowing Gods justice . When he made Adam innocent , he gaue him no law , but that vvhich was possible & easie for him to do , and to haue cōtinued in doing it , if he had would . His justice requireth him to doe the like to all his innocent creatures . Wherfore if these men come not to acknowledge with the Apostle ( and with us ) originall sinne and death for sin to be in Adams seed , that his fall and disobedience was the fall of us all , by imputation and by infection , ( as a serpent brings forth but a serpent ) & that so being sinners in him , we haue lost our abilitie to do good , by Gods just judgment , & are sold under sinne : If they come not ( I say ) unto this , they will bee open enemies to the iustice of God , and make the judge of all the world not to doe equitie . 5. Finally , vvheras they say , that neither this nor any part of Gods word is spoken to or of infants : they impudently avouch untruth . The Apostle in Rom. 5.14 . speaketh of them which sinned after the similitude of Adams transgression , and yet death reigned over them also . What sin can this be but originall sin vvherin infants are born , and for vvhich many infants dye . For vvhen they passe from infancie and come to understanstanding , they sin actually as Adam did . To sin the same sin they cannot , for all being shut out of paradice , they cannot eat of the forbidden tree , though they vvould . Neither doth the Apostle speak of that same sin , but of sinning after the similitude of Adams transgression : so it meaneth actuall sin , like Adams . Now all sin , is either originall or actuall . If then death reigneth ouer them which sinne not actually , as Adam did , it must needs reigne over them which sin originally onely in Adam : and these be infants . For the Anabaptists grant , that when they come to discretion , they sinne ( and cannot but sinne ) actually . And thus their next vvords also are refuted , vvhen they say , Infants are under no law , therefore transgression cannot be imputed unto them , Rom. 4.15 . The contrary is thus proved : Infants haue transgression imputed unto them , and death for transgression , as the Apostle sheweth in Rom. 5. Therfore they are under some law : though not under Moses law vvhich punisheth actuall transgressors , yet under Adams law ( in vvhose loynes they vvere and sinned ) for vvhich they are punished even vvith death it selfe . In their next vvords , they condemne themselues and all their vain reasoning , confessing , that Adam fell from the estate wherein hee was , and in him all mankind . This is very true , and overthroweth their heresie . For Adams fall , as the Apostle describeth it , vvas sin , offence , transgression , disobedience , judgement ( or guiltinesse ) to death , and condemnation : Rom. 5.12 . — 19. Now all mankind fell in him , as Paul teacheth , and these enemies grant : therfore all mankind is in sin , offence , transgression , &c. unto death and condemnation . Of the remedy for the sin of all ( vvherof they next speake ) we grant that is both for infants and old sinners , by grace in Christ. But these are two severall questions : and here we treat of sinne onely and the merit of it . Of Gods grace we haue spoken otherwhere . They proceed and say , that Infants whom Christ so often accounteth innocents , Mat. 18.3 , 4 , & 19.14 . are freed from the law , and so sin is dead in them : but when the commandement comes , then they die in sinnes and transgressions , &c. Rom. 7.8 . Eph. 2.1 . Answ. Innocents may be so called in sundry respects : 1 when in them there is no sin at all ; thus Adam in his creation vvas innocent . 2. When though they be sinners , yet they are not guiltie of such sins as men lay to their charge , Exod. 23.7 . 2. Sam. 3.28 . Ier. 2.34 . 3. When they are cleare of actuall sinnes : and thus infants may be called innocents , Psal. 106 38 That Christ calleth infants innocents in the first sence , I deny : the scripture also denieth them so to be , I●b . 15.14 , & 25.4 , Ioh. 3.3.6 . Eph. 2.3 . I find not in the pla●es which they quote , that Christ called infants innocents : how b● it somtime he calleth his disciples innocents ( or guiltlesse ) Mat ▪ 12.7 . of whom yet these men ( I suppose ) will not say , they were without all sinne . That infants are freed from the law given to Adam , is denied and disproved by Rom. 5. for in Adam they sinned and died . That sin is dead in them is also disproved : rather they are dead in sinne , till they be revived by Christ , Eph. 2.1.3 . Infants ( say they ) haue done neither good nor evil in the fl●sh therefore Infants sh●ll not appeare before Christ , they shall receiue no ju●gement , 2. Cor. 5.10 . R●v . 20 , 12.13 . Answ. How boldly doe these men abuse the s●riptures ▪ In 2. Cor. 5.10 . Paul s●yth , We must all appeare before the ju●gment seat of Christ. Rev. 20.12 . it is sayd , I saw the dead small & great stand before God. Nay , say these adversaries , not infants . Their reason , because infants haue done neither good nor evill in the flesh , is an errour before refuted : for though they haue not done good or evill actually , as older people ; yet in the first Adam they haue done evill ; and in the second Adam ( Christ ) they haue done well . Against Davids confession of his birth sin in Psal. 51. they thus dispute . If David confesse unto God his own sin , then he desireth him in mercie to behold whereof he was made , as Psalm . 103.14 . of dust , weake flesh , unable to resist the Tempter : through which weaknesse he was overcome in these sinnes : and thus weak flesh is called sinfull flesh , ( in which Christ came ) Rom. 8.1 . Christ is sayd to be made sin , 2. Cor. 5.21 . not that he was a sinner : no more David , confessing he was conceived in sinne , doth proue that by conception and birth he was a transgressor . Answ. They pervert both Davids words and meaning . Hee speaketh of sinne and iniquitie : they speake of weaknesse onely , vvhereby he fell into sinne . What scripture can be so plaine , that may not be wrested with such wicked glosses . Against vveaknesse wee pray for aid and strength to resist evill : against sinne wee pray for mercie and forgiuenesse : and for this David prayeth in Psal. 51. Secondly , it is another abuse of scripture that they say , weake flesh is called sinfull fl●sh , in which Christ came , Rom. 8.1 . where first they make David no more a sinner at his birth , then Christ himselfe ; contrarie to the whole tenour of this Psalme , and contrary to Rom. 5. as is before shewed . Then they falsifie the text in Rom. 8.1.3 . for the weaknesse there spoken of is in the Law , it was weake through the flesh , and so not able to saue sinners . Thirdly , by Flesh there Paul meaneth not the substance of flesh , for that vveakneth not the Law , nor hindereth mans salvation : it is the good creature of God , as is the soule or spirit : but hee meaneth by flesh , our corrupt sinfull state in soule and body : for he sayth in verse 8. they that are in the flesh cannot please God. If flesh meane our bodily substance , then no man living in the body can please God : not the Prophets , not the Apostles , no nor Christ himselfe , for he lived in our flesh , in our humame nature , and the Apostle should speake untruly in the ninth verse , yee are not in the fl●sh . Wherefore flesh in Rom. 8. signifieth our unregenerate state , as in Genes . 6.3 . Iohn 3.6 . Rom. 7.18 . & 8.5.9 . Fourthly , it is another falsification when they say , sinfull flesh in which Christ came : the scripture sayth not in sinfull flesh , but in the likenesse of sinfull flesh . Rom. 8.3 . Fiftly , weaknesse or infirmitie , as it meaneth not sin , but affliction , such Christ had : such , the Apostle tooke pleasure , 2 Cor. 12 , 10 , but infirmity as it meaneth sin , Christ had not : he is opposed herein to the Priests of the Law , vvhich had infirmity or vveakenesse , Heb. 7 , 27 , 28 , and 4 , 15 , But David in Psal. 51 , confesseth such infirmity ( if they vvill haue it so called ) as vvas sinne and iniquity ; vvhich proveth he was a transgressor from the womb , and not vvithout sin as vvas Christ. 6 Christ is said to be made sin for us , 2 Cor. 5 , 21 , these words for us the adversaries baulk and omit . David vvas not made sinne for us , or for any : but vvas himselfe conceived in sinne . Christ being himselfe no sinner , yet vvas hee made sin , that is a sin●offering for us , to purge us , and make us the righteousnesse of God in him ; for the Sin-offering vvas usually called sin in the Law , Lev. 4 , 3 , 8 , 14 , 20 , 24 , &c. the Apostle expoundeth it For sin , meaning a sacrifice for sin , Heb. 10 , 6 , from Psal. 40 , thus Christ vvas a sinne , that is a sacrifice for sinne : but David vvas not so . Therefore these places speake not of sinne in one and the same sense , but in the contrarie . David complaineth of his ovvn sinne and guiltinesse : Paul speaketh of Christ his purging David and us all from sinne and guiltinesse , by being made a sinne offering for us . Their former answer being so apparantly against the truth , that David acknowledging sinne , they vvill haue it no sinne , but weaknesse , they devise to darken the light with an other cloud ; as if David spake not of his own estate , but his mothers : and then ( say they ) it is the curse or punishment for sinne laid upon her , Gen. 3 , 16 , where the very words agree with these of Davids &c. and it is frequent in Scripture to call punishment for sinne by the name of sinne , &c. and it is neither Davids sinne nor his mothers that hee heere confesseth , to speake properly , but his mothers punishment . Answ. As a bird in the net , so the more they striue , the more they are intangled . First , the whole scope of the Psalme is , that David might finde mercie with the Lord for his owne sinnes , as any that readeth it may see . And that in supplicating to God for grace before and after , he should here insert a complaint of his mothers punishment , is without any colour of truth . But this is the meaning , and suteable to his other words , that lamenting his actuall transgressions , he bewaileth the evill fountaine whence they flowed , to weet , his natiue corruption , which brought forth these ugly trespasses . Secondly , to let passe how they call Gods fatherly chastisement , a curse or punishment ; they here againe belye the Scripture , in saying , that the very words in Gen. 3.16 , agree with these of Davids . For neither the word sin , nor iniquitie , ( both which David useth in Psa. 51 , ) are to be found in Gen. 3 16 , that Od●gos brow may seem to be of brasse , vvho sh●m●th not so often and openly to falsifie the text . Thirdly , it is true that sin and iniquity doe often improperly meane punishment : but the proper meaning for fault and guiltinesse is most frequent : and wh●n it signifieth punishment , the context manifesteth ▪ which it doth not here at all : but David before and after bewayleth his sinnes properly . N●ither is heere the phrase of bearing sinne and iniquity , which is m●st usuall when pun●shment is meant : but of being brought forth in iniquity , and conceived in sinne ; and they sh●w not a●y o●e place of Scripture vvhere such a phrase signifieth punishment . Fourthly , as neither sin nor iniquity are used in Gen. 3 , 16 , so the word conception there agreeth not , but differeth from the conceiving that David speaketh of in Psal 51 , and the difference of the words plainly discovereth these mens ignorance and errour . For in Gen. 3 , 16 , Seron is conception with sorrow , during the time that the mother goeth with child : but in Psal. 51. jacham signifieth conceiving with pleasure ; for the vvord properly signifieth to be warme or inflamed vvith desire , as in the act of generation , not of men onely , but of cattell also , as in Gen. 30 , 38 , 39 , 41. Now nature both of man and beast teacheth all , that such conceiving is with delight , not with paine , and therefore David using such a vvord vvhen he telleth how his mother conceived him , cannot ( in any reasonable mans understanding ) mean his mothers corporall paines or punis●ment , as these corrupters of the Scripture doe feigne . They proceed and say , that David did not sinne in being conceived and borne : the soule is the subject of sinne , for from the soule or heart commeth wickednesse , Mat. 15 , 19. The soule comes from God , the matter of the body from the parents : the soule is very good comming from God , the body hath not sinned till it be infected with the soule by transgression of a law : and seeing th●y ●ffirme that the very matter or substance whereof David was made was sinne , and that this is it he confessoth in Psal. 51 , obserue what will follow ●f this their dream . The matter wherof all th● sonnes of Adam are made is sinne : but Chr●st , one of the sonnes of Adam after the fl●sh was made of that matter ; therefore the matter or su●stance of Christs body was sinne . If it be wicked , to say Christ was a sinner because he was conceived of his mothers su●stance , as it is : so it is no lesse wicked to say , David was a sinner because he was conceived of his mothers substance : seeing the substance of both the mothers was one and the same . Answ. It is even a vvonder to b●hold how these men pervert , erre and slander , as if they had sold themselues to vvorke iniquity . We teach not , ( as the perversly speake ) that David sinned in being conceived and borne ; for these being the workes of God and nature , are good . But David was a sinner , because hee was conceived and borne in sin , as himselfe confesseth . 2 They erre , in saying , the soule is the subject of sinne : for neither the soule alone , nor the body alone , but the vvhole man ( vvhich differeth from both , and consisteth of both , ) he is the subject of sinne . Neither doth the body vvithout the soule , nor the soule without the body commit sinne : but the man vvhiles the soule is in the body , sinneth , 2 Cor. 5 , 10 and as the soule vvas not created but in the body , Zach. 12 , 1 , so vvhen it departeth from the body , it sinneth no more , but goeth for judgement , Heb. 9 , 27 , Eccles. 9 , 5 , 6 , 10. 3 Whereas they alledge , that wickedness● is from the heart , Mat. 15 , 19 , it is spoken of living men consisting of soule and body : Madnesse ( as Salomon saith ) is in their heart while they liue , and after that ( they goe ) to the dead ; Eccles 9 , 3. And vvhere they say , the soule comes from God , the matter of the body from the parents ; they lay not down the truth fully . For though the soule is created of God , and is not materially from the parents as the body ; yet the parents giue occasion to infuse the soule , ( for vvithout corporall generation no soule is created , ) and so the soule may in some sort be said to haue the beginning from Adam , though not of any matter from him . The essence of is of God ; the subsistance of it is from the parents , from vvhom it hath the manner of subsisting in the body . 4 Though the soule as it is created of God is very good , ( as the body also respected naturally is good ) yet they erre in saying , the body sinneth not till it be infe●ted with the soule by transgression of a law ; whereby they meane actuall transgression after it knowes the law . For first , it is not the body , but the man ( of body and soule ) that sinneth as before is shewed . Secondly , the body is not infected vvith the soule , but both body and soule are infected with sinne , to wit , that inbred and inhabiting sin vvhich came from Adam , as before is proved from Rom. 5. And this sinne man hath , both by imputation and inherence , before he actually transgresseth the law , Rom. 5.14 , Psal. 51 , for that which is borne of the flesh is fl●sh , Ioh. 3.6.5 . They notoriously sl●nder us , that we should affirme the very matter or substance vvherof David vvas made , to be sin : Wee affirme no such thing . The matter or substance we say is good , as every creature of God is . Sinne is an evill accident cleaving to the substance , to the body and soule of man. Of like falshood it is , that we should affirme David to confesse in Psal , 51. that the substance vvhereof he vvas made vvas sin . Neither David nor we ever so spake . So the Argument vvhich by consequence they frame touching the substance of Christs body , that it should be sin , is frivolous , collected from a fict●on of their idle heads . For if no mans substance be sinne ( as we firmly hold ) much lesse Christs . After this , they cast a stumbling block in the vvay , and vvould haue us shew how infants that haue sinned , and are under condemnation of hell , can be reconciled to God but onely by faith in Christ Iesus : and if they cannot but by repentance and faith , then are they all left under condemnation , not for any law that th●y haue broken , but for their father Adams sinne . Answ. That all haue sinned , and are under condemnation , is proved by the Apostle , Rom. 5 , 12 , 18 , how infants can be reconciled to God , he also teacheth , namely through the gift by grace , by one man Iesus Christ , Rom. 5 , 15 , 18. The manner if it be shewed , I feare these men vvill not receiue it : for they that haue so kicked against the pricks touching all mens fall and sinne in Adam ; how should they receiue the doctrine of restauration by Christ. Howbeit I will indevour to shew it , if it doe no good to them , it may to others . 1 The faith and repentance vvhich they require in infants , namely actuall , is not to be found : as such actuall sinnes are not found in them , as are in older men . The one of these exemplifieth the other , as the first Adam figured the second , Rom. 5 , 14. By the first Adam vve haue sin , Rom. 5 , 12 , offence , v. 15 , disobedience , v. 19 , ●udgement , v. 16 , death , v. 14 , condemnation , v. 16. By the second Adam ( Christ ) we haue grace , & the gift by grace , v. 15 , the gift of righteousnesse , v. 17 , the free gift to justification , v. 16 , even to justification of life , v 18. By the first Adam vve haue three evils , 1 imputation of his sin : 2 corruption of our nature : 3 guiltinesse of death temporary and eternall . By the second Adam vve haue three opposite good things ; 1 imputation of his righteousnesse , 2 regeneration ( or renewing ) of our nature , 3 and deliverance from death temporary and eternall . As the corruption or viciousnesse that vve haue by Adam , is in the bud or spring , in the beginning ( not in the full growth , ) and inclineth us to all actuall sinnes : so the regeneration we haue by Christ , is in the spring and beginnings thereof vvhen we ●re infants , and inclineth us to actuall faith and obedience . And thus repentance and faith are in Christian infants in their bud or beginning , inclinatiuely : even as impenitencie and unbeliefe are in Adams infants , in their beginning , and by inclination . If any man aske vvith Nicodemus , how can these things be ? Let him consider , that as he knoweth not the way of the winde , or of the spirit , or how the bones doe grow in the womb of her that is with child , even so he knoweth not the workes of God , who maketh all ; Iob. 3 , Eccles. 11 , 5. Lastly , to the many examples of Gods judgements upon infants , as at Noes floud , the burning of Sodom and Gomorrah , &c. they answer , though they had bodily death for the sinnes of their parents ; yet they perished not with the wicked in hell . For of this ( bodily death ) other unreasonable creatures , as well as infants , haue alwayes had their portions . All fl●sh must die , and death is losse to none but to the wick●d : to the godly and innocent , death and all afflictions of this life , are not worthy of the glory that sh●ll be shewed . Answ. 1 In that they grant , Infants haue bodily death for their parents sinnes , they contradict their own plea before from Ezek. 18 ▪ 20 , the soule that sinneth it shall die : the sonne shall not beare the iniquity of the father &c. for there the Prophet speaketh even of bodily death and miseries in this world , vvhereof the Iewes complained . And unlesse they confess● , that infants are sinners in their parents , they cannot maintaine the justice of God for killing infants , and that oftentimes with strange and horrible deaths . And if they grant that infants are sinners , they cannot with any truth deny but hell is their due , unlesse they be redeemed by Christ. And by infants death , we certainly conclude that they are sinners , from the Apostles ground in Rom. 5 , 12 , 14 , & 6 , 23. and that for their sinne they may and shall be cast into hell ( unlesse Christ saue them ) is evident by Christs doctrine , in Ioh. 3 , 3 , Except a man bee borne againe , he cannot see the Kingdome of God. And that infants are there implyed , is plaine , because an infant is borne a man , as Christ speaketh Ioh 16 , 21 , and being borne a sinner , Psal. 51 , Rom. 5 , must be borne againe of the Spirit , or else shall not see the kingdome of God. If it see not Gods kingdome , it shall see the divels prison ; for a Limbus or third place will no vvhere be found . And how these men can exempt wicked infants from hell , otherwise then by their own fansies I know not : ●he Apostles taught no such doctrine , vvhen vvithout exception of infants , they call the old world that perished , the world of the ungodly , 2 Pet. 2 , 5 , and reckon none saved but Noe and his house , Heb. 11 , 7 , 1 Pet. 3 ▪ 20 , 21 , and tell us that Sodom , Gomorrha , and the Cities about them , are set forth for an example , suffring the vengeance of eternall fire , Iude v ▪ 7. But these presumptuous men vvill controll the judgements of God , and tell us that which no Prophet or Apostle ever taught , that all the infants in those cities suffer no such vengeance : yea , though God himselfe promised that if but ten righteous had been found in Sodom ( wherein vvere many times ten infants ) he vvould not haue destroy●d the citie for tennes sake , Gen. 18 , 32. 2 The reason vvhich they vvould ground upon , because other unreasonable creatures as vvell as infants haue alwayes had their portions in bodily death ; this reason is brutish , and beseemeth not men . For no unreasonable creature is a sinner , as all men in Adam are sinners : no unreasonable creature hath a soule immortall infused of God , as all mankind hath : no bruit beast shall be raised from the dead , as all men shall , both old and yong , to life or death eternall . And vvhen a beast dyeth it hath an end both of vvelfare and misery , so hath none of Adams children . What comparison then is there between men and beasts ? Where they say , death is losse to none but to the wicked ; it is true . And hereupon it followeth that seeing infants are wicked , ( as is formerly proved ) untill they be made righteous by Christ , and borne againe ; death is a losse unto them ; and a gaine to those onely ( whether old or yong ) which are made partakers of the grace and gift of righteousnesse , by one Iesus Christ , Rom. 5 , 12 , — 17. Of Baptizing Infants . AGainst baptising of Infants the adversaries first lay this ground , Baptisme perteyneth onely to them that declare their repentance and faith to those Disciples of Chri●t that baptise them . This appeareth by Iohn Baptists doctrine and practice , Mar. 1 , 4 , Mat. 3 , 6 , and Christs disciples , Joh. 4 , 1 & 3 22 , by Christs commission for all nations , Mat , 28 , 19 , Mar. 16.16 , by the Apostles practise , Act. 2 , 38 , 41 & 8 , 12 , 36 &c. Answ. That baptisme pertaineth to such as declare their repentance and faith , is true ; and the Scriptures alledged proue it . But that it pertaineth to such onely , is untrue : and none of the Scriptures vvhich they bring , doe so teach The infants of the Church , vvhich cannot declare repentance or faith , are also to be baptized , as after shall be manifested . That the practise taught by the foresaid Scriptures , is to be perpetuall ; we grant : and they needed not haue taken paines to proue it . Infants ( say they ) may not be baptized , because there is neither commandement , example , nor true consequence for it , in all Christs perfect Testament , &c. Answ , This we deny : commandement there is for it in Math. 28 , and Mark 16 , & necessary consequences from many Scriptures confirme it ; as shall be proved . Baptisme ( they say ) is in that a good conscience maketh request unto God , 1 Pet. 3.21 , it is of repentance for remission of sinnes , Mar. 1 . ●● the washing of the new birth , Tit. 3 , 5 &c. If it cannot be proved by the Scriptures that infants haue their hearts sprinkled from an evill conscience , haue repentance , faith &c. they ought not to be baptized . Answ. Their argument hath onely a shew , no substance of truth . For first a man might frame as good a reason thus : Circumcision is not that which is outward in the fl●sh , but that of the heart , in the spirit , Rom. 2 , 28 , 29 , it is the putting off of the body of the sinnes of the flesh , Coloss. 2.11 , it sealeth the righteousnese of faith which they haue , Rom. 4.11 , and the circumcising of the fo●-skinne of the heart , Deut. 10 16 , to loue the Lord &c. Deut. 30.6 . Now if it cannot be proved by Scripture that infants haue the l●ue of God in their hearts , the righteousnes of faith , the putting of of the body of sin &c. they may not be circumcised , and the●r circumcision is nothing . If this be not a good argument to keep children from circumcision , the other is no better to keep th●m from Baptisme . Secondly , Christian infants haue the graces they speak of , repentance , faith , regeneration &c , though not actually , or by way of declaration to others ; yet they haue through the worke of the Spirit , the seed and beginning of faith , virtually and by vvay of inclination ; so that they are not wholly d●stitute of faith , regeneration &c. though it be a thing hid and unknown unto us after vvhat manner the Lord vvorketh these in them , Eccles. 11 , 5. Which I further proue thus . If infants naturally are some vvayes capable of Adams sinne , and so of unbeleefe , disobedience , transgression &c. then Christian infants supernaturally and by grace , are some wayes capable of Christs righteousnes , and so of faith , obedience , sanctification &c. But infants are capable of the former evils by Adam : therefore they are capable of the latter good things by Christ. That they are capable of the former , is before proved ( vvhere vve treated of originall sin ) by Rom 5 , Psal. 5 1 , Ioh. 3 , and many Scriptures . The consequence , that therefore they are capable of the latter also , ●o wit of Christian graces , is thus manifested . 1 Because the first Adam was a figure of the second Adam Christ , so that as the sinne of the first Adam , his fault , disobedience , and death for it came on all his children , both by imputation and infection or corruption of nature : so the righteousnesse and obedience of Christ commeth on all his children , both by imputation and renewing of nature , unto life and salvation , as the Apostle compareth them , Rom. 5.12.15.16.17.18.19.21 . 2 Because infants being by Adam sinners , children of vvrath &c. must be borne againe of the spirits , or else they cannot see the Kingdom of God , Ioh. 3 , 3.5.6 . But the Christian infants dying in infancie shall see the Kingdom of God , and not be damned ( as the adversaries grant ) therefore by Christs doctrine they are borne again of the spirit : and so must needs in some measure haue repentance , faith , holines , vvithout which there is no regeneration . Again , that infants haue the faith and loue of God in them , and regeneration in their measure is thus proved . They to vvhom God giveth the signe and seale of righteousnesse by faith , and of regeneration , they haue faith and regeneration : for God giveth no lying signe , he sealeth no vaine or false covenants . But God gaue to infants circumcision , vvhich vvas the signe an●●ale of the righteousnesse of faith and regeneration , Gen ▪ 17.12 , Rom. 4.11 ▪ & 2.28.29 , Coloss. 2.11 . Therefore infants had ( & consequ●ntly now haue ) fai●h & regeneration , though not in the crop or ha●vest by de●laration , yet in the bud and beginnings of all Christian graces . They that deny this reason , must either make God th● author of a lying signe and seale of the covenant to Abraham and ●is infants : or they must hold that infants had those graces then , b●t not now : both vvhich are wicked and absurd to affirme . Or t●ey must say , that circumcision vvas not the signe and seale of the righteousnes of faith , and then they openly contradict the Scripture , Rom. 4.11 . Moreover , as the Apostle in Rom. 5 , compareth our naturall estate in Adam , and our spirituall estate in Christ , so may vvee in this case . If wee cannot justly obj●ct against Gods vvorke in nature , but doe beleeue that our inf●nts are reasonable creatures , and are borne not bruit beasts but men , though actually they can manifest no reason or understanding more then beasts , ( yea a yong lamb knoweth and discerneth h●s damne sooner then an infant knoweth his mother : ) then nei●her can we justly object against Gods vvorke in grace , but are to beleeue that our infants are sanctified creatures , and are borne beleevers not infidels , though outwardly they can manifest no faith or sanctification unto us . And , why should it be thought incredible that God should worke faith in infants ? If because we know not or perceiue not how it can be : let us consider , that wee know not the way of our naturall birth , and other earthly things Eccles. 11 5. Ioh. 3 , 8 , how then can we know heavenly things ? If we make question of the power of God ; nothing is unpossible with h●m . Hee made all things of nothing ; he can make the dumb beast speake with mans voyce , Numb . 22 , hee can make the babe in the moth●rs wombe , to be aff●cted and leape for joy , at the voice of vvords spoken to the mother , Luk. 1.44 , and can he not also work grace , faith , holynesse in infants ? Hath Satan power by sin to inf●ct and corrupt infants ( as is before proved , ) and shall nor God haue power to cleanse from corruption , and make them holy ? If we make doubt of the will of God herein , behold we haue his promises to restore our losses in Adam , by his graces in Christ , as he sh●weth in Rom ▪ 5 , that he will circumcise our heart , and the heart of our seed to loue him , Deu. 30 6 , we haue the seale of his promise , in giving circumcision to infants , to signifie and seale the righteousnesse of faith , Rom. 4.11 , Gen. 17. And we haue assurance of all his promises , and of that to Abraham & his seed in particular , to be confirmed unto us ( not abrogated or lessened ) by Christ , 2 Cor. 1.20 , Luk. 1.72.73 &c. Gal. 3.14 &c. Wherefore they are but a faithlesse and crooked generation , that notwithstanding all that God h●th spoken and done in this kinde , doe deny this grace of Christ to the infants of his people , and the seale or confirmation of this grace by baptisme now , as it was by circumcision of old . But they proceed to plead against the truth thus , Regeneration is a turning from sin to God , Rev. 6.11 . 1 Thes. 1.9 . Tit ▪ 4.5 Repentance is a sight and knowing of sin by the law a confessing and sorrow for sin , &c. Fai●h is th● ground of things hoped for , &c. Heb. 11.1 . and is accompa-with obedience , Iam. 2. Let them either now proue , that infants are turned from sin , see , know , confesse and sorrow for it , beleeue the promises of God , &c. or they say nothing . Answ. They reason ignorantly and perversly , not onely against the light of Gods word , but of nature . As if some brutish person should plead thus . A man is a living creature that hath a reasonable soule ; and the proper affections of a man as he is a man , are the facultie of understanding , of thinking , capablenesse of learning , of remembring , facultie of reasoning , of judging and discerning true and false , good and evill , of approving and improving , of willing & nilling , of speaking , of numbring , &c. Now let them which affirme that infants are borne men ( as Christ doth in Ioh. 16.21 . ) proue that infants doe understand , do think , remember , judge , discerne good and evill , approue , will , speak , &c. or else they say nothing . Were not such a disputer worthy to be laughed and hissed at ? who requireth the actuall use and manifestation of humane affections and faculties in infants ; vvhich are in them but potentially & in the seed and beginning : and because th●y cannot declare these things by their workes , therefore he denieth them to be of the generation of mankind , or borne men into the vvorld : or that they haue the faculties of men at all in them any manner of vvay ? Even such is the argumentation of these erroneous spirits against the truth of religion . For as before they reasoned against the sin , transgression , and condemnation of Infants , ( contrary to Pauls doctrine in Rom. 5 ) because infants actually understand not the law , nor transgresse against it ; and will not consider how they are sinners originally in Adam : so now also they reason against the grace of Christ in infants , and his work of regeneration in them ; because they cannot outwardly manifest the effects of regeneration or fruits of faith , ( such as the scriptures that they allege do require in older persons ) & wil not understand that these graces are in them through Christ and his spirit , but in the beginnings onely ( as I haue formerly proved ) and are not in them as in those of full age , who by reason of use haue their sences exercised to discerne both good and evill . And here I desire to know of the Anabaptists in their next vvritings about these matters ; first when they thinke that children ( vvho in their opinion are borne without a●y sin ) begin to be sinners , vvhether at 2.3.5.7 . or other yeares : and vvhen they can justly reproue a child for sin , if it shew in vvord , deed , or gesture any thing contrary to the law of God , as if it sweare , curse , lye , disobey parents , take anothers goods , be froward , angry , or the lik● . Yea let any of them tell me ( if he can ) vvhen he himselfe first fell from his innocencie and became a sinner , being none before ; by what act or transgression of what commandement . It is strange that an innocent man should fall from his innocencie , and not know when and how . Secondly let them say , vvhether every child so soon as it beginneth to be a sinner , hath not remedy for the sinne by Christ ; and so whether it it be not capable of repentance , faith , regeneration , &c. and consequently of baptisme , so soone as it is a sinner . Thirdly , seeing they insist so much on the perf●ction of the ordinances of the new Testament , as of the old , ( which thing I willingly grant ) I desire to know whether ( as God appointed the eight day for the circumcising of a child after it was borne , ) Christ hath appoynted any day , moneth or yeare for a child to be baptised after it is borne . If they say none , but vvhen the child can manifest repentance and faith : then vvhat manifestation hath Christ prescribed , vvhether if the child say it repenteth him , & he beleeveth , it is ynough , or what rules and ordinances Christ hath given , by vvhich vve may certainly know that now ( and not before or after ) a child is to receiue baptisme , as a repentant and beleeving sinner : and let them tell us at what age of their children they or any of them hath first baptised his child unto remission of si●s . These things are needfull to be known , that we may vvalke by rule ; and being not yet signified ( to my knowledge ) in any of their writings , I desire for my information , and for the better clearing of these controversies , that they vvould set down their doctrine touching these poynts . For it is required of all parents to bring up their children in the nurture and admonition of the Lord , Eph. 6.4 . this they cannot doe aright , unlesse they know vvhen first they begin to sin , and consequently vvhen first they begin to beleeue . If they blame a child for sinne vvhiles it is an innocent , they commit iniquitie : if they keep a child from Christ and Christian baptisme vvhen it is a repentant & beleeving sinner ( which may be so soon as it is a sinner ) they vvrong their child most sinfully , to condemne that vvhich Christ justifieth . These things are vvorthy of serious consideration both in respect of our childrens estate , and of our owne . And now ere I proceed further to answer their cavils , I will shew two commandements for the baptising of infants : the one given of old to our fathers , the other given by Christ. 1. That vvhich vvas once commanded of God , and never by him called back , is now still to be done ; as it is vvritten , What thing soever I command you , obserue to doe it , Deut. 12.32 . But God commanded the outward seale of his covenant of grace to be given to the infants of his people , as in Gen. 17.12.13 . He that is eight dayes old shall be circumcised among you , &c. and my covenant shall be in your flesh for an everlasting covenant . And this commandement touching the substance of it , and outward sealing of the covenant , hath never by him been abrogated . Therefore it is still to bee continued , and our infants ( by vertue of that commandement ) are to haue the seale of Gods covenant . The common objection that this proofe is not from Christs testament , but from Moses writings , is of no weight . For Moses wrote of Christ , Ioh. 5.46 . The Apostles sayd none other things then those which the Prophets and Moses did s●y should come , Act. 26.22 . Christ came not to destroy the law or the Prophets , but to fulfill . Math. 5.17 . Paul proveth our justification by faith in Christ from Abrahams example written by Moses , as vvritten not for his sake alone , but for us , Rom. 4.3 — 24 ▪ Therefore the example of Abrahams infants circumcised , is vvrit●en for us also . To manifest this reason more fully , I lay downe these particulars , 1. That the covenant then made with Abraham vvas the covenant of the Gospell , which we now haue . 2 That circumcision the seale of the covenant then , and baptisme the seale of the couenant now , are one and the same in substance . The first is proved thus , Paul sayth , The Scripture foreseeing that God would justifie the heathen through faith , preached before the Gospell unto Abraham , In thee shall all nations be blessed , Gal. 3.8 . Aga●ne , vvhen circumcision was instituted , the covenant was , Thou shalt be a father of many nations , &c. Gen. 17.4.5 . this promise ( as belonging to the faith of Christ ) is applied to our state under the Gospell , Rom. 4.13.16.17 . and is by Paul there opposed to the Law. Moreover the covenant vvith Abraham vvas , that the Lord vvould be a God to him and to his seed after him , Gen. 17 ▪ 7. this promise implieth blessednesse to him and them ; for Blessed is the nation whose God is the Lord , Psal. 33.12 . and this blessednesse commeth on none by the Law , Rom. 4.15 . Gal. 3.10.11.12 . and that he should be a God unto us , and we his people , is the summe of the Gospell , Heb. 8 ▪ 10 2. Cor. 6.16 . Reu. 21.3 . The difference between the fathers and us , is , that they had the Gospell in promise ; wee haue the same Gospell in performance , Luk. 1.69.70 , 72.73 . &c. Act. 13.32.33 . & 26 6. They beleeved in Christ that vvas to come ; We beleeue in Christ vvho is come : Their faith and ours is one in substance , Heb. 11. Gal. 3.9 . That circumcision and baptisme are also one in substance ( though differing in outward signe ) is thus manifested . Circumcision was the signe of faith and holines , Rom. 4.11 . & 2.29 . Col. 2.11 Deut. 10 ▪ 16. Baptisme is the signe of faith and holinesse , Act. 8.37.38 ▪ Rom. 6.3.4 ▪ &c. Circumcision was the first signe and seale of entring into the covenant : Baptisme is so now . We now being buried with Christ in baptisme , are sayd to be circumcised in him , Coloss. 2.11.12 . vvhich plainly manifesteth them to bee one and the same : even as their other sacramentall signes , are sayd to be the same that we now haue , in respect of the things signified , 1. Cor. 10.1.2.3.4 . 1 Cor. 5.7.8 . Forasmuch then as the covenant vvith Abraha● and with us , and the seale of the covenant then and now , are one in substance : it followeth , that the commandement then to giue infants the seale of the covenant , being never repealed , bindeth us to giue them the seale of the covenant at this day . The exceptions vvhich the adversaries make of the difference between circumcision and baptisme , shall be answered after in their place . 2 The second commandement for baptising of infants , is in Mark. 16.15 . Goe preach the Gospell to every creature ; he that beleeveth and is baptised , shall be saved . Math. 28.19 . Go teach all nations , baptising them , &c. In this commission of Christ are two things , the preaching of the Gospell to every creature , to all nations ; and the sealing of the same by baptisme . The Gospell belonged to infants , & they are necessarily implied in the first : therefore baptisme belonged to infants , and they are as necessarily implied in the later . Christ biddeth them proclaime or preach the Gospell : but vvhat the Gospell is , is not here declared , we must gather it from other scriptures . The Gospel ( or Evangelie ) is the glad tidings or joyfull declaration that the promise vvhich vvas made unto the Fathers , God hath fulfillled the same unto us their children : the promise , ( I say ) concerning Christ , and the redemption of the vvorld by him , as these scriptures teach , Act. 13.32.33 . Luk. 1.54.55.69.70.71.72.73 . &c. Act. 2.38.39 . & 26.22.23 . Luk. 4.18 — 21. So the Gospell ( which is the good tidings of the fulfilling of the promise ) is as large as the promise vvas : vvhereupon , not in the forementioned scriptures onely , but in many other places , the Apostles referre the Gospell to the promise ( or promises ) made of old , as , It is of faith , that it might be by grace ; to the end the promise might be sure to all the seed : Rom. 4.16 . and Now we , brethren , as Isaak was , are the children of promise , Gal. 4.28 . and , Christ was a minister of the circumcision , for the truth of God , to confirme the promises ( made ) unto the fathers : and that the Gentiles might glorifie God for mercie , Rom. 15.8.9 . and , That the promise by faith of Iesus Christ , might bee given to them that beleeve , Gal. 3.22 . and , Paul an Apostle , &c. according to the promise of life , which is in Christ Iesus , 2. Tim. 1.1 . and many the like . Not in generall onely , but the particular promises at severall times , are shewed to be accomplished in the Gospell ; as the promise to Adam , Rom. 16 20. from Gen. 3.15 . to Abraham , Luk. 1.55.73 . Rom. 4.16.17.18 . to David , Luk. 1.69.70 . Act. 2 ▪ 30 31. to Israel by Moses , Samuel , and other Prophets , Act. 3.22.24 ▪ 25 Luk. 1.70 . so that all the promises of God are yea and Amen in Christ , 2. Cor. 1.20 . And for the poynt in controversie , the promise of grace and salvation to Abraham and to his seed , Gen. 17.7 . is by the Gpspell shewed to be confirmed , Luk. 1.55 . Act. 2.38 ▪ 39. Gal. 3.14.16.29 . But the promise to Abrahams seed implied his infants , Gen. 17 , 7 , 10 , 12 , therefore the Gospell ( vvhich is the complement of that promise ) implieth our infants : and so the Apostle sayth , the promise is to you and to your children , Act. 2.39 . And the signe and seale of the promise vvas giuen to Abrahams children in infancie , Gen. 17 , 10 , 12. therfore it belongeth to our children in their infancie : and we are sayd to be the children of promise as Isaak was ▪ Gal. 4.28 ▪ But Isaak was the child of promise in his infancie , and had then the seale of the promise in his infancie , when he was but eight dayes old , Act , 7 , 8 , wherefore we also in our infancie are children of the promise , and haue right to the seale of the covenant even then , or else wee are not as Isaak was . And thus Christ commanding the Gospell to be preached , commanded the fulfilling of the promises to be preached , even all and every one of the promises , without excepting any : and so commanded the promise of grace , and accomplishment of it to the seed of the faithfull even in their infancie to bee preached . Likewise commanding the seale of the covenant to be applied unto all vvithin the promise , as freely and generally now as ever it was of old , not excepting infants : he commanded infants to be sealed by baptisme , as they were sealed before by circumcision . And seeing all beleevers are by his commission to be baptised : the infants of the Church being beleevers ( in respect of the beginning of faith , though not actually ) as I haue formerly proved , they are also to be baptised by vertue of Christs commission , Mark. 16. Math. 28. that so the promises unto the fathers may be confirmed , and the Gentiles ( as well as the circumcision , that is , the Iewes ) may glorifie God for his mercie , Rom. 15.8 ▪ 9. Now I will proceed to answer their exceptions ; beginning first vvith this about circumcision , and the covenant with Abraham . 1 There was a commandement for circumcision , Gen. 17. there is none for baptisme of infants . Answ. This is before disproved , and a commandement shewed Mark. 16. For the sealing of the seed of the faithfull in infancie , vvas a part of the Gospell ; seeing the Gospel is the fulfilling of the covenant and promise made to the fathers , and to Abraham in speciall , Act. 13 32 , 33. Luk. 1.55.73 . If it be objected , that baptising of infants is not there particularly expressed : I answer , neither are other parts of the Gospell particularly expressed th●re : but the G●spell in generall being to be proclaimed , all parts of the Gosp●ll ( whereof sealing the infants is one ) are necessarily implied . Note also that things are taught & commanded somtime in scripture , though not in expresse words : as the trinitie of persons in the unitie of the Go●head , the resurrection of the dead ( as Christ proveth ) vvas taught in Exod. 3. Eternall life in heaven , and eternall death in hell are not expressed in Moses law : nor that they should haue Synagogues in everie citie for the people to meet on the Sabboth . Neither in the new testament is it taught in express words , that Christ is coessentiall , coequall , coeternall with the father : or , that his death and obedience is the merit of our righteousnesse , or satisfaction for our sinnes : nor ●xpr●sly commanded that vvomen should receiue the Lords supper , nor example that any did : vvith sundry other things which though they be not expressed in plaine words , yet are they soundly to be proved by arguments from the scripture . 2 That cōmandement included males onely , children or servant though unbeleevers , and excluded all females , though beleevers so doth not baptisme . Answ. 1 It is untruly sayd that servants unbele●vers were to be circumcised : they feigne this , the s●ri●ture tea●heth them not so , but the contrary . For circumcision was the seale of the righteousnesse of f●ith , Rom. 4 , 11 , and should it be set upon unbeleevers , vvhich had no righteousnes ▪ no faith ? So God should be made the author of a false and lying seale : to signifie and to assure the things which vvere not . Againe , every circumcised person was to eat the Passover , and had all other privileges of Israells law , Exod. 12 , 48 , 49. the Passover signified Christ , and the eating of it life by Christ , 1 Cor. 5.7.8 . Ioh. 6.57 . But no unbeleever had these benefites . And if unbeleevers and Israelites had communion together in circumcision , passover , and other holy things , then vvas the Church of Israel no communion of Saints , but a mixture with all sorts of infidels , whosoever would , contrary to Exod. 19 , 5.6 . Levit. 19 , 2 , & 20 , 7. Deut. 14 ● , 2 , & 26.18 , 19 , Levit. 20 , 26 , 1 King. 8.53 . Though females ( vvanting that part of the body ) were not outwardly circumcised , for that foreskin which was not , could not be cut off : yet may we not say they were excluded , for then they might not haue eaten the passover , Exod. 12.48 . They vvere vvithin the covenant ( D●ut . 29 , 10 , 11 , 12 ) and implied in the males . As the men had that signe of purification ( according to the nature of the male ) vvhich vvomen had not ▪ so women had another kind of purification ( according to the nature of the female ) vvhich men had not , Levit. 12. Each ●●x had their portion in the things that figured their redemption by Christ , according to their severall natures . Therefore vvhen the outward signe was changed from circumcising to baptising , wherof the female is as capable as the male ; both sexes are baptised , Act. 8.12 . So infants now are as capable of baptisme , as they vvere of circumcision , there is nothing therefore to debarre th●m from it . 3 The law required circumcision to be performed on the eight d●y : so doth not the law of baptisme . Ans What of this ? the law of baptisme appoynteth no day at all for any : shall none therefore be at all baptised ? The law required the Passover to be kept on the 14 day of the first moneth , Exod. 12 The law of Christ appointeth no day vvhen to eat the Lords supper : yet it is the same in substance that the Passover was , 1 Cor. 5.7 , 8 , so baptism is the same in substance that circumcision was , Coloss . 2.11 , 12. and as all may now eat the Lords supper , which might then eat the Pascha : so all may now be baptised , which then were circumcised . 4 But when faith is manifested , then is baptisme to be performed . Ans. Th●y meane by manifestation , profession with mouth ; and by then they mean not before that time . This is denyed , and formerly disproved , and they haue no one word of God to confirme their doctrine . 2 Though infants manifest no faith by their owne mouth , yet the mouth of God manifests them to haue faith in the begining or feed therof , because he testifieth them to be holy , 1 Cor. 7 , 14 , which is not vvithout faith : and testifieth them to haue grace and righteousnes by Christ , answerable to the corruption and unrighteousnesse which they haue by Adam , Rom. 5. as is before declared . Againe th●y say , Neither circumcision nor baptisme are seales of the covenant of life and salvation : that whi●h is now the seale , was ever the same , which is the h●ly spirit of promise , 2 Cor. 1 , 22 , Ephes. 1 , 13 , & 4 ▪ 30. Ans. A bold untruth contradicting the Apostle , who calleth the signe of circumcision , the seale of the righteousnes of faith , Rom. 4 . 1● . and righteousnesse of faith is life and salvation , Gal. 3.11 . Ephes. 2 ▪ 8. and the covenant which circumcision sealed , was that the Lord would be their God , Gen. 17.7.10 . and so he would giue them life and salvation , Reu 21.3.4 . Whereas they except , The Spirit is the scale : it is true ; but they should obs●rue that it is an invisible seale in the heart ; vvhereas Paul speaketh of an outward visible seale , which is also a signe , and on the body . Again , the covenant may haue more seales then one : so that if the Spirit were an outward seale , yet might circumcision be a seale also of the same thing . Moses calleth circumcision a signe or token , Gen. 17.11 , but he no where calleth it a seale ▪ yet Paul calleth it a seale , because in truth it was so , and more then a bare signe . For a signe is to make some other thing knowne unto us , as the doole-stone or land mark is for distinction of grounds : or it is further to put us in minde of things formerly done , as the stones at Gilgall vvere for a memoriall to Israell how their Fathers passed through Iordan , Ioshu . 4.20.21.22 . But a seale goeth yet further , and certifieth or assureth of any promise or gift . Now because circumcision was such a signe as assured unto Abraham his righteousnesse by faith in Christ the promised seed : therefore the Apostle rightly calleth it a seale . Vpon which ground vve also rightly call the Passover , Baptisme , and our Lords Supper Seales , because they are such signes as certifie and assure us of forgivenesse of sins , and of righteousnesse and salvation by Christ. And from this we haue a most certaine ground for the baptisme of infants : because baptisme is no more now , then circumcision vvas of old , namely a signe and seale of righteousnesse by faith . And if infants had such a seale under the promise of the Gospell : how should it with any colour be denied now under the performance of that promise ? unlesse we will say , Christ hath not confirmed the promises made unto the fathers , contrary to Rom. 15.8 . 2 Cor. 1.20 . Further they say , There is but two covenants , the Law and the Gospell , the Old and the New , Gal. 4. The old Covenant , the Law , was made with the children of Abraham after the fl●sh , and had circumcision in their fl●sh for a signe thereof . The new covenant the G●spell , is not made but with the one seed , Gal. 3.16 . that are of the faith of Abraham . The children of the fl●sh are not they to whom this covenant is made , Rom. 9.8 the children of the fl●sh must be but out , &c. Gal. 4 30. so that the covenant with Abraham and his children after the flesh , was not the covenant of life and salvation ; it was the covenant of worke , of the Law. &c. Ans. In this their plea , there is a little truth , but much errour and delusion . It is true , there were but two Covenants , the Law and the Gospell . There is sophistry and delusion in their saying the covenant of the law was with the children of Abraham after the flesh : for as after the fl●sh meaneth naturall generation , so Isaak , Iakob , and all the Israelites , even Christ himselfe was Abrahams child after the flesh , Math. 1.1 . Rom. 1.3 . & 9.3.4.5 . yet were not they aliens from the covenant of the Gospell . But as the fl●sh meaneth corruption of nature , Rom. 8.1.8.9 . and as men haue no other generation of the Spirit , but of the fl●sh , Iohn ▪ 3. vers . 5.6 . in this sense it is true , that the children of the flesh are not the children of God , Rom. 9.8 . and they are under the Law , not under the Gospell . But this is nothing against the truth we maintaine . For Isaak who was Abrahams seed after the flesh in the first sense , but after the Spirit , and by promise in the second sense , hee was circumcised in his infancie , Now all the Christian Church are as Isaak , children of the promise , Gal. 4.28 , and our infants though by nature ( as it is corrupted ) they be children of wrath , Ephes. 2 , yet by promise and grace in Christ , they are children of God , Rom. 5 , and therefore are to haue the seale of the covenant of grace in infancie , as Isaak had ; even as by Abrahams justification , the Apostle proveth the justification of us all , Rom. 4.3.22.23.24 . Errour it is that they say , Abrahams children had circumcision in the flesh for a signe of the old covenant or Law For first , the Law was given by Moses , Iob 1.7 . many yeares after Abraham , and could not disanull the covenant with Abraham , or make the promise of none effect , as the Apostle plainly teacheth us Gal. 3.17 . Christ also sayth , Circumcision was not of Moses , but of the fathers , Iob. 7.22 . Secondly , the covenant which circumcision sealed , was that the Lord would be a God to Abraham and his seed , Gen. 17.7.10 , this was the covenant of the Gospell , Heb. 8.8 10 , Rev. 2 1.3 . Thirdly , Circumcision was the seale of righteousnesse of faith , Rom. 4 11 , but the Law is not of faith , Gal. 3.11.12 , therefore circumcision was a seale of the Gospell promised , a seale of the covenant of grace . Wheras th●y say , the new covenant is not made but with the one seed , Gal. 3.16 , it is true , & maketh against them : for that one seed , is there shewed to be Christ : not Christ in his own person onely , but Christ with his Church , which make one mystical body , 1 Cor. 12.12 . Eph. 5.30.31.32 . Now the infants of the Church , are by the covenant of grace of the body of Christ , even as by nature they are of the body and stock of Adam , as before ( in the treaty of Originall sin , ) we haue proved by Rom. 5 , so that the new covenant is made with them also , and therefore the seal of that covenant is due unto them now , as it was in Abrahams daies . N●xt this , they goe about to proue , That the covenant wherof circumcision was a signe , Gen. 17 , was not the same which we haue now in the Gospell : because the Lord sayth , it is not the same , Jer. 31.31 , Heb. 8.6 . it is a new covenant that we haue under the Gospell . Answ. It is no marvell though these men so often slander us , vvhen they dare belye the Lord himselfe . Neither doth the Prophet , nor the Apostle ( in the places by them cited , or ) any where say , that the covenant vvhich Abraham had , and vvhich vvas sealed to him by circumcision , is not the same which we haue . I haue before proved them to be one in substance by Gal. 3 , and Rom. 4.11 . The covenant spoken of by Ieremy , was made vvhen God took them by the hand to bring them out of Aegypt , Ier. 31.32 , Heb. 8 , vvheras the covenant vvith Abraham was many yeares before , Gal. 3.17 . Therefore the covenant made vvith Abraham by promise , is the same that we now haue by performance and confirmation of that prom●se , Luk. 1.54 55 , 72 ▪ 73 Rom. 15.8 . Againe they say , though Abraham himselfe had the covenant of grace promised him , by which promise he had salvation in the M●ssiah to come ; yet ha● he not the ordin●●●●s of the new covenant which wee haue : and therefore none of his seed in the fl●sh could be partakers of that which he had not himselfe . Answ. They grant enough to their own condemnation : for if Abrahams covenant was of grace and salvation by Christ ; then vvas it not of the Law ( as before they pleaded ) for that causeth vvrath and damnation , Rom. 4.15 , Gal. 3.10.12 . We plead not for the same external Ordinances or manner of outward ●ispensation : but for the same substance of the covenant , which was of faith , not of works ; and so of the Gospell not of the Law , as Paul teacheth us , Rom. 4. Gal. 3. The Israelites Passeover of the Lamb , and our Passeover Christ : their feast of unleavened cakes , and ours , ( 1 Cor. 5.7.8 . ) differ apparantly in the outward Ordinances . So their bread of Manna from heaven , ours of wheat from the earth ; their drink of vvater from the Rock , ours of wine from the Grape , ( in the supper of our Lord ) how greatly doe they differ in the outward things : yet were they the same spirituall meate and drinke both to them and us , even Christ : as the Apostle teacheth 1 Cor. 10.3.4 . So Circumcision and Baptism , differ much in the outward rite and signe ; but not in the substance or thing signified . Yet cease they not their idle contention , but further say concerning us , They speake untruely [ in saying that the covenant which this new is not like , is that Law given upon mount Sina , Exod. 19. not that in Gen. 17. ] Marke the words ( in Ier. 31 , Heb. 8 , ) Not like the covenant that I made with their fathers , when I tooke them by the hand to bring them out of Aegypt , which is mentioned in Exod. 3 , not Exod. 19 , then did God appeare to Moses , and commanded him to take them by the hand and lead them out of Aegypt , where the covenant is mentioned in ver . 6 , I am the God of thy fathers , Abraham &c. I am come to deliver them &c. to bring them into a good land &c. which promise was made unto their father Abraham . Answ. The untruth and ignorance is in themselues that so reason . For there was no covenant made in Exod. 3. Let the place be veiwed . Though if there had then a covenant been made , it were nothing to our purpose ; because Abraham was dead many yeares before , and we reason of the covenant made vvith him and his seed , whiles he lived , Gen. 17. But in Exod. 19.5 &c. treatie is of a covenant to be made : in Exod , 20 &c. the Lawes are promulgated . In Exod. 24 , 7 , 8 , the covenant is made up and dedicated . And that this was that first and old covenant which should be abolished , as Ieremy foretold , the Apostle doth plainly manifest . For having shewed the promise hereof in Heb. 8.8 . — 13 , hee prosecuteth the same matter in Heb ▪ 9 , shewing the differences between the first covenant and the second , or the old and the new ; and how a covenant ( or testament ) must be confirmed by bloud and death : vvhich for the new was by the death of Christ , Heb. 9.15.16 , and for the first , it vvas with the death & bloud of bullocks and goats , vvherewith Moses sprinkled the people , v. 18 19.20 . And this was that action recorded in Exod ▪ 24 , done at mount Sina . Moreover obserue here these mens fraud : Ieremy speaketh of a covenant made ; they tell us of a covenant ( or promise ) mentioned in Exod. 3 , as if to make a covenant when they came out of Aegypt , and to mention a covenant or promise made many yeares before with Abraham in Canaan , were all one . That which is alledged of the land of Canaan promised in Gen ▪ 17 , 8 , is true , as a type or figure , but not as the maine thing there intended . For Abraham himselfe had no inheritance in the land of Canaan , no not so much as to set his foot on : Act. 7.5 . how then did circumcision seal that to Abraham , vvhich God never performed to him ? Is not this to make Gods promise to him , vaine ? The Apostl● is a better expositor , who saith , that circumcision sealed to him righteousnesse of faith , which he had before , Rom 4.11 , and telleth us , how by faith Abraham soiourned in the land of promise , as in a strange Countrie , and looked for a heavenly citie and countrie , which he understood to be figured by that earthly land : Heb. 11.9.10.16 . And if ●h● poss●ssion of Canaan was that vvhich circumcision sealed , then Abrahams servants ; yea and all his sonnes by Keturah , and all pros●lytes of other families , that were circumcised , were deluded with a vaine promise : seeing none of all these had ever inheritance in Canaan , but onely the Israelites the posterity of Isaak , which were numbred in Numb . 26 ▪ 2. — 53. Againe , they except thus . The covenant is made in Gen. 17 , with Abraham and his seed , not with every faithfull man and his seed . Is every faithfull man Abraham ? What proofe for that ? It is well if wee be Abrahams seed &c. Answ. The exception is frivolous : for by vertue of that covenant vvith Abraham vvho circumcised his infants , Isaak his son , Iakob his son , all the Isra●lits in their generations , and every faithfull Proselyte of the heathens , circumcis●d their infants . So the faithfull now , vvho all are Abrahams seed , and heyres by promise , G●l . 3.29 , doe seale their infants vvith Bap●ism● , as of ●ld ●h●y did vvith Circumcision , for the promise is to such and to their children Act. 2.39 . When Paul bringeth Abrahams example for justification by faith , Rom. 4. if any should trifle and say , What is that to us ? We are not Abraham : the Apostle telleth , it vvas not written for his sake alone , but for us also , Rom. 4.23.24 . So say we ; that Abraham gaue his infants the seale of the covenant , it is not written for him alone , but also for us . But they proceed and say ; In Rom , 4 , 21 , Abraham received the signe of Circumcision , the seale of the righteousnesse of faith which hee ●ad , when he was uncircumcised , that he should be the father of the faithfull &c. This proveth that Abraham received Circumcision to seale up his fatherhood of the faithfull ; not that he received it to seale up his faith in the Messiah , which he had 24 yeares before : but a seale of his faith in beleeving God , that hee should be the father of many Nations , Gen. 17.4 , Rom , 4.17 , and this was imputed to him for righteousnesse , Rom. 4.22 . Answ. They are blinde , and would make blinde . 1 There is no faith that can be imputed to any man for righteousnesse , but the faith that is in the Messiah ; as the Apostle proveth at large , in Rom. 3 , 21.22.24.25 . and Rom. 4. Gal. 3.2 And Abraham beleeeving the promise of a seed , vvhich beleefe was counted to him for righteousnesse , Gen. 15.5.6 . beleeved Christ principally , as his seed after the flesh : for otherwise how could all nations be blessed in him , that is in his seed , as God promised , Gen. 12.3 . Gal. 3.8.16 . 3 The Apostle disproveth their vaine glosse , when having shewed how Abrahams faith was counted to him for righteousnesse , Rom. 4.19 . — 22 , hee annexeth , that this was written for us also , to whom it shall be imputed , if we beleeue in him that raysed up Iesus , v. 23 24. But if Abrahams faith had not beene the faith in Christ , the Apostles argument from his example had been impertinent . Finally they say , Abraham received Circumcision as none received it : and faith was required of none to Circumcision : but faith is required to Baptism : & therfore these be but mens dreams , & chaff in sted of wheat . Answ. In deed they would giue us chaffe for wheat . They would haue us beleeu that Abrahams circumcision sealed his fatherhood , not his faith in Christ : which dream is before refuted . They would teach us two or moe circumcisions , one which Abraham had , another vvhich other men had . But as there is one Lord , one faith , one baptisme , Eph. 4.5 . so we finde but one circumcision , which all our fathers received . They would perswade us , that vvhatsoever Paul saith , that circumcision was the se●le of the righteousnesse of faith , Rom. 4.11 . yet faith was required of none to Circumcision . But vvho vvill beleeue this their dreame ? Will God seale righteousnesse of faith to them that haue no faith ? This is to make God the author of vaine and worthlesse seales . If it sealed not to men righteousnesse of faith , what sealed it ? Not the land of Canaan , for ( as is foreshewed ) no child of Abraham by Keturah , no Proselyte had inheritance in Canaan : no nor Isaak , nor Iakob , who were but strangers in the land as Abraham was , Heb. 11.9 . Not the covenant of the Law , for that vvas not given till many yeares after Abraham , neither could any man haue righteousnesse by it , but wrath and curse , Gal. 3.10 . But had not errour blinded their eyes , they might see that the covenant sealed by circumcision was , that the Lord vvould bee a God to them and to their seed after them , Gen. 17.7 . and this vvas the covenant of grace in Christ , Heb. 8.8.10 . Against Peters doctrine in Act. 2.38.39 , where he saith , the promise is made to you and to your children ; they cavill thus , Wheras many stumble at the word Children , conceiving that it is meant of Infants , it is here and elsewhere used often in the Scriptures for men of understanding : Act. 3.25 , &c. Answ ▪ How struggle these men against the light ! It is true , that the vvord Children often meaneth men of understanding : but meaneth it not infants also ? The word seed , used in Gen. 17 , often implyeth old persons also : will they therefore inferre , that the promise and seale thereof to Abrahams seed , belonged not to his seed in their infancie ? So nether is there any reason to think that the promise to the Iewes and their children mentioned in Act 2 , is meant onely of men of understanding , and not also of their children in infancie . For vvhen the Apostle speaketh of the promise to them and to their children , concerning Christ and remission of sinnes by him , and sealing the same by Baptisme : he hath evident reference to the promise made of old to Abraham , vvhich concerned the same things , and vvas sealed by circumcision : as appeareth by comparing Luke 1.54.55.72.73 &c. Galath . 3.8.16 . Whereas the Apostle in 1 Cor. 7.14 , calleth a beleevers children holy ; these men expound him thus : If your children in your own judgement be holy , and you doe not put them away when you are converted to the faith , but use th●m still as your children , &c. then may you keepe your wiues being holy , they being of a neerer naturall bond then your children , and use them still as your wiues &c. Their reason of this interpretation is ; Because holynesse sometime signifieth when a person or thing is set apart or sanctified to the beleever , 1. Timothy 4.5 , Titus 1.15 . Thus is the unbeleeving wife holy , and thus are the children h●ly , and not otherwise . Answ. That children are thus sanctified to the beleever is true : but in saying , and not otherwise , they doe violence to the Apostles doctrine , and the truth is not in them . For first he meaneth not the children to be holy in the parents judgements ; but telleth them his owne judgement , they are holy ; and useth it as a reason to confirme his former doctrine . Secondly , he meaneth not in respect of putting the children away from civill use as children ; for so no mor● should be said for the children of the faithfull , then for their infidell servants : for Philemon mought and did retaine Onesimus for civill use as a servant , before he vvas converted to Christ , Phil v. 10.11 , &c. and beleeving servants might dwell and converse civilly with unbeleeving masters , 1 Tim 6.1 2 , Yea misbegotten children and bastards were not to be put away in respect of civill use : for vvho sho●ld nourish or bring them up , rather then their own parents ? 2 Sam 11 4.5 , & 12.14.15 &c. Thirdly , they corrupt the Apostles reason , which is not to this effect , If you may keep your children , then you may keep your wiues : But thus , your unbeleeving vviues you may keep , for they are sanctified unto you , because the children vvhich you beget of them are holy : and so the holinesse of the children is an argument and proofe that they might still reteyne th●ir unb●leeving vviues . Fourthly , they change the Apostles vvord am●ss● : he saith not of unbeleeving vviues that they are holy , but sanctified to the beleeving husbands ; but the children vvere holy . Fif●ly , the sanctification of meats , & purity of other things , mentioned in 1 Tim. 4.5 Tit. 1.15 , is not meant of religious sanctification , but for civill uses : vvhereas the children of beleevers are otherwise holy , namely , in respect of the covenant of grace and Church of God , as is aboundantly proved before , by Rom. 5 , vvhere , as they haue naturally sinne and unrighteousnesse by Adam , so they haue holinesse and righteousnesse by the grace of God in Christ. Also by Gen. 17 , compared with Rom. 4.11 , where Abrahams ( and all faithfull mens ) children , are with their parents in the covenant of grace , and haue the seale of the righteousnesse of faith . And upon this ground doth Paul strongly proue the beleevers might keep their unbeleeving wiues , because the children which they had by such , were ( by reason that one parent was a Christian ) holy , to wit , with holines of the covenant made with the faithful and their seed . And in this respect the children of those that are in the covenant , are said to be borne unto the Lord , and to be his children , Ezek. 16.8.20 , 21. vvheras in the other respect , all children in the world are the Lords , Exod. 19 , 5. And so the children of the Church are called the holy seed , diff●ring heerein from the seed of other peoples , Ezra 9.1.2 , vvhich if th●se opposites had understood , they could not thus haue stumbled at the Apostles words , and wrested his meaning . But they plead further , that the Apostle saith not , else were your Infants , but else were your Children uncleane , but now they are holy : so that all the children of unbeleevers are as holy by this place as infants , &c. and so must be baptised . Answ. Herein they seek to pervert the straight wayes of God. As if they should say : God ( vvhen he made vvith Abraham that everlasting covenant vvhich Circumcision vvas a seale of ) said not that hee vvould be a God unto him and to his Infants after him , but unto his seed , Gen. 17 7 , so that all the seed of Abraham ( Ismaelites , Edomites &c. ) vvere as holy , and as well within the covenant of grace and to be circumcised , as the Is●a●lites vvhich vvere the generation of Isaak . But they should obserue that the covenant of mercie passeth from the fathers to the children from age to age , even to the thousand generation , if they loue God , and keep his commandements : whereas if they ●ur●e away and hate him , he visi●●th their iniquity , Exod. 20.5.6 , Ez●k . 18 9.10.13 . Children of beleevers vvhen they are borne of th●ir parents , ( and all are borne infants ) are all in the covenant vvith their parents ; and vvere of old to be circumcised , are now to be baptized . If the children be of yeares vvhen their parents enter into the covenant , either they assent and enter into covenant vvith them , or they diss●nt and enter not . So Isma●l Abrahams child , being taught of his father to keep the vvay of the Lord ( Genes ▪ 18.19 . ) and not disobeying , he vvas vvith his father circumcised at thirteene yeares of age , Genes . 17.25 . Likewise all children now assenting unto and vvalking in the faith vvith their parents are to bee baptized at what age soever . But vvhen Ismael fell from his obedince , then vvas he cast out of Abrahams house , and vvas no longer counted for Abrahams seed , but in Isaak vvas his seed called , Genes . 21.10.12 . Ismael was still Abrahams seed and child in nature , according to the flesh ; but hee continued not still the childe of the covenant , Galath . 4.29.30 , nor Abrahams seed according to the promise . Even so , if children of beleevers now being of understanding , doe refuse the faith of Christ , or fall from it , they are to be kept out of the Church ▪ or cast out from it : and so the seale of grace and salvation belongeth not unto them , ( Ezek. 18 , 24 , 2 Chro. 15.2 , Matth 3.7.9.10 , ) as it belongeth to all the infants of the faithfull , and to all their children ( of what age so ever ) that receiue the faith of Christ , and abide in it vvith them . And these men greatly mistake if they think we hold children are to be baptised , or are holy , because they are our children by nature , ( for so they are children of vvrath , Eph. 2.3 , ) but they are holy , and to haue the seale of salvation , because God hath graciously accepted them into his covenant with our selues : and keepeth them in it , untill they fall from faith and obedience of Christ ; even as wee our selues continue in the covenant , whiles we continue in the Christian faith , and no longer , 2 Tim. 2.12 . As we are the children of the first Adam , we are all sinners , disobedient , unrighteous and under condemnation : but as vve are the children of the second Adam ( Christ ) we are all holy , made obedient , righteous ; and heyres of salvation , according to the Apostles doctrine in Rom. 5 ▪ 12 — 21. Against an other proofe for baptisme of Infants , gathered from Pauls words in 1 Cor. 10 ▪ 1 , 2 &c. vvhere he speaketh of all the Israelits Baptism in the cloud & in the sea : they struggle vvith little reason or colour of truth . For ( to omit their discourse of Pauls scope in bringing that in , vvhich no way cleareth the controverse ) they tell us . 1 That Moses did not at all wash them with water in the cloud and sea . 2 Th●t this of Moses is called baptisme by comparison , as Noahs Arke is called the figure of the Baptisme that saveth us : for as the Arke saved those in it from drowning : so the Israelites were all under the cloud and in the sea , and therein baptized or safeguarded from destruction of their enemies . 3 That it pleased the Holy Ghost to say they were baptised in the sea and cloud , because the cloud and sea was their safety , as Noes Arke was : And as Christ saith , they are baptized that suffer for his sake . So there is as much warrant to enioyne infants to suffer persecution , because it is called Baptisme : as to baptise them , because the clowd and sea is called Baptisme . Answ. How many vvrestings and vvindings are in these mens vvords ? First , they say , Moses did not at all baptise them with water . And why ? Was there no water ( thinke they ) in the clowd and in the sea ? Let them consider Exod. 14.24.25 . compared with Psal. 77.16.17 , &c. and they may see there vvas vvater enough in the clowd : and they will not say ( I think ) that there vvas no vvater in the sea . All outward baptising or washing , must be with water or some other liquor . If they were not baptised with water , vvhat other liquour were they baptised in ? not vvith bloud , as in the Baptisme of suffering death for Christs sake , which they impertinently mention . Not vvith vvine or strong drinke : for they found none such in the wildernesse . If they can shew nothing but water to baptise them in , let them deny no more ( for shame ) that they were baptised with water . God spake to our fathers by the Prophets at sundry times ( or in * sundry parts , as it vvere by peice meale ) as the Apostle teacheth Hebrew . 1.1 . By Moses he shewed how the clowd removed from before Israel , and stood behind them , ( as they passed through the sea ) and gaue them light , but vvas darknesse to the Aegyptians : and from this fierie cloudie pillar the Lord looking , troubled the Aegyptians , and took off their charret wheeles , that they draue them heavily , Exod. 14.19.20 24.25 . This being briefly and obscurely told by Moses , God after inlargeth by Asaph another Prophet , vvho sheweth the manner of it ; how not onely the vvaters of the sea saw the Lord , vvhen they fled and parted ; but the clouds also ( from aboue ) poured out vvater vvhen they rained ; the skies sent out a sound by thunder , &c. thus the ground being softned vvith the raine , occasioned the charret vvheeles of the Aegyptians ( sticking in the mire ) to fall off , and hindred their pursuit : Psa. 77.16.17 , &c. After this the Apostle ( taught by Gods spirit ) manifesteth the mystery which before was kept secret ; namely how this passage under the cloud ( which rained ) and through the sea was a baptism to the Israelits : even as Christian mens washings in rivers or vessels , was a baptisme to them . And as the manna which Israel ate , and vvater from the rock which they drank , vvas the same spirituall meat and drink which we haue signified by bread and wine in our Lords supper ; so their vvashing in the cloud & sea , and our vvashing in vessels or rivers , is spiritually the same baptisme . From hence we gather the baptising of our infants by two arguments : 1 All our fathers ( saith Paul ) were baptised in the cloud and sea : therfore ( say we ) infants : for seeing there vvas no other baptisme but that in the cloud and sea , such of our fathers as then vvere infants vvere at that time baptised , or else many of our fathers ( even al the infants of many thousand families ) vvere never baptised : vvhich is contrary to the Apostles doctrine . And if infants had baptisme under Moses , it cannot ( vvith any colour of reason ) bee denied them under Christ. 2. In that the Apostle teacheth us , that the extraordinary and temporary sacraments ( or seales of salvation ) vvhich Israel had , vvere the substance and truth vvhich wee now haue , though Moses doth not so express : it followeth upon like ground , that their ordinary seales , namely Circumcision and the Passouer , vvere the same in truth and substance vvith baptism and the Lords Supper vvhich vve now haue . And being the same , as infants had circumcision then , so they are to haue baptisme now . Secondly , vvheras they say that of Moses was called baptisme by comparison , as if it were not properly baptisme ; they swerue from the right way : it was as truely and properly baptisme to them , as ours is to us , though the manner of administration differ : even as their Manna and vvater vvere as truly and properly the sacrament of Christs body and blood to them , as bread and wine in the Lords supper are to us . Otherwise the Apostle should not say truly , that hey vvere the same . 1. Cor. 10.3.4 . Thirdly , Noes ark is not called the figure of baptisme , as these corrupters of scripture tell us : but baptisme ( sayth the Apostle ) is a like-figure ( or antitype ) 1 Pet. 3.21 . So that the saving by water of eight men in the Ark , was a type or figure : and the saving of a few now by vvater in baptisme , is an antitype , or like figure : both of them figuring salvation by the death of Christ. Fourthly , neither do these men set down the reason fully and rightly , why they are sayd to be baptised , namely , because the cloud and sea was their safetie as Noes ark was ; for though it may in some sense bee granted that these were th●ir safetie , as baptisme is our safetie ( for it is sayd to saue us , 1 Pet. 3.21 . ) yet properly th●y were sayd to be baptised in the cloud and sea , because they were in them sacramentally washed from their sins , & planted together in the likenesse of his death , buriall , and resurrection , as we are now by baptisme , Rom. 6.3.4 ▪ 5. The cloud served them for three users , 1. to protect and keep them safe , Esai . 4.5.6 . 2 to guide them in the way that they should go , Numb . 9.17 . &c. Exod. 13.21 . and these two were ordinary , 3. to baptise them by powring down water , and this was extraordinary , and but one time in the red sea , for ought we finde . And in this respect Paul sayth they were baptised in it . Fiftly , their last speech of inioyning infants to suffer persecution , as well as to baptise them , is spoken vvith a wry mouth : for as vve enjoyne not infants to bee baptised , though we baptise them ; so can we not enioyne them to suffer persecution . But this we say and know , as infants are baptitised into Christ , so oftentimes they suffer persecution for Christ : being with their parents afflicted , imprisoned , banished , &c. yea and bereaved of life it selfe , so that they haue even the baptisme of blood or martyrdome also . Wheras we find mention of whole housholds to haue been baptised by the Apostles ; from which example it is probably gathered that infants also were baptized . Against this they dispute thus , 1. There are many housholds in which there are no infants . Ans. This is true : and it is also true that in many there are infants . Therefore this argument is propounded but as probable , not as certaine . 2 They say , It is most sure as the Apostles practised in one houshold , so they practised in all . But in the Iaylors house they baptised such as they preached the word unto , and such as beleeved , Act. 16.31.34 . and this is most plaine that infants cannot heare nor beleeue , &c. Ans. It is not most sure , but altogether unlikely , as themselves , I think , will acknowledge . For there is no likelihood that all housholds to whom the Apostles preached , did beleeue every one in them , though some did . And they grant that none but beleevers were baptised . So then if the goodman of the house , and the men onely beleeved , there none but men were baptised : if women onely beleeved , they onely were baptised . Therfore the Apostles practise was not alwayes alike in respect of the persons that they baptised . So for infants , such houses as had none , wee easily grant that no infants vvere there baptised . But such as had infants , their parents beleeving , we hold that their infants vvere baptized ; for there is no exception of infants at all in any place of the Apostles Acts. The barre vvhich they put , that infants cannot heare nor beleeue , is soone removed . We know infants can heare , though not vvith understanding : we know also ( and haue proved before ) that they beleeue , though not actually or professantly . And this faith begun in them in their regeneration , is a sufficient ground vvhy infants should be baptised , as I haue formerly manifested . Finally , unto Christs words Mark. 1● . 14 . suffer ye little children to come unto me , &c. for of such is the kingdome of God : they say , It is not s●yd , Infants are of the kingdome of heaven , that is , obeyers of the Gospel , Luk. 4 43 ▪ but that they that enter into the kingdom of heaven , must become as little children , for of such like is the kingdome of God. And , This is Christs meaning , men must bee converted and receiue the kingdom of God as a child . &c. Ans They speak like children in understanding . 1. The people brought yong children properly unto Christ , not men converted & become like children : Mark. 10.13 . For the children the disciples rebuked the bringers : for their rebuking Christ vvas much displeased , and sayd , Suffer the little children to come unto me What reasonable creature will now deny that Christ speaketh here of children in yeares , not of old men like children . The children that were brought , Christ took up in his armes , put his hands one them & blessed them : may we think he took up aged persons . 2 The reason vvhy he would haue such chil●ren suffered to come to him , is , for of such is the kingdome of God , Mark. 10.14 If he had not meant this of yong children themselues , but of men like children in some condition ; there had been no weight in his words : but the people might haue brought unto him upon that ground , doues , and serpents for Christ to lay hands upon and blesse : for as godly men must in some thi●gs be like children , 1. Cor. 14 ▪ 20. so must they in some things also be like serpents , and like doues , Math. 10.16 ▪ 3 ▪ They wrest the t●xt , when they expound f●● of such is the kingdome of God , thus , for of such like : as if Christ meant n●t the children properly , but ancienter men like such children . They might even as well say , that when Paul writeth , I beseech thee , being such a one as Paul the aged , ( Philem. v. 9 that he ●peaketh not this of himselfe , but of some other man ▪ like himselfe , that made request for Onesimus . But ignorant and unstable men vvill pervert all scriptures to their owne perdition . That infants of the faithfull are indeed of the kingdome of God , is before proved from Rom. 5. and many other scriptures . Now vvhereas Christ blessed the children ; they tell us , he baptised them not , vvhich we grant : but if they vvhich were by nature children of wrath and curse , were now by grace made children of blessing in Christ ; then were they in deed of the kingdom of God , and such as might receiue baptisme the signe and seale of blessednes . Lastly they say , It is a blessing to infants to be created , to liue , to grow in stature , wisedome , &c. to haue their sight , their limbs , &c. so that Christs blessings extend as well to this life as that which is to come . Answ. All Gods benefits for this life and the next , are in deed blessings : But Christ blessed not those children with any such vvordly temporal blessings particularly ; but gaue them the blessing of God in generall : and men are too presumptuous that will vvithout due proofe restreine that to some particulars vvhich the Lord hath not restreyned . Wee know that our blessednesse from God in Christ , is our eternall salvation , Rom. 4 ▪ 6. &c. It vvas his l●st farewell to his beloved disciples to lift up his hands and blesse them , Luk. 24.50 . and it is the summe of the Gospell , that in Abrahams seed ( that is Christ ) all nations shall be blessed , Gal. 3.8 . This grace Abrahams infants had , this grace Christ gaue to little children : and the same he vouchsafe to continue unto us and to our children throughout their generations : preserving us and them from the curse of Anabaptistrie , whereby so many errours are sparsed , scriptures wrested , and soules perverted unto destruction . FINIS . Notes, typically marginal, from the original text Notes for div A12284-e250 Page 5. Page ● . Page 7. Pag. 10 1● . Page 13. Pag. 15 16. Page 16. Page 17 1● ▪ Pag. 18. * So it is explained in Ezek. 18.21 Pag ▪ 18. Pag. ●● . Pag. 2● ▪ Pag. 26 27. Pag. 28. Pag. 29. Pag. 32. Pag. ●● . Pag. 34 36. Pag. 39. Rom. 9.25.26 . Rom. 11.5.7 Act. 17.28 , 29. Rom. 8.29 . Page 41. Pag. 4● . Pag. ●● Pag● ●● . Pag. 78. Pag. ●9 . Pag. 80. Pag. 84. Pag. 1● . Pag. ●7 . ● Tim. 2.12 . Pag. 89. Pag ●0 . Pag. 91. Pag. 92. Pag 94. Joh. 8.34 ▪ 36 Page 95. Confess ▪ 18. Concil . Pag. 113. Pag. 113. Pag. 80. Pag. 11● . Rom. 7.1 . Pag. 114. Pag. 115. Pag. 116. Pag. 117. Pag. 117. Pag. 117. Pag. 118. Pag. 119. Pag. 119 Pag. 120. Pag. 121. Pag. 122. Pag. 122. Pag. 129. Pag. 131. Pag. 132. Pag. 13● . Pag 145. Pag. 145. pag. 146. Pag. 147. Pag. 148. Pag. 148. Pag. 150. Pag. 151. Pag. 152. Pag. 136 ▪ Pag. 136 ▪ Pag. 138. Pag. 141. Pag. 142. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 16.25.26 . 1. Cor. 10.1.2 . & ▪ Mark. 1.5 . Act. 16.33 . Pag. 143. Mat. 10.13 14. 1 Cor. 7.13.16 . Pag. 143. 
A85702	----	A declaration of some of those people in or near London, called Anabaptists, that own, and beleeve, that Gods love, in the death of his son, is extended to all men; and that are in the belief and practice of the doctrine of Christ, contained in Hebrew 6. 1, 2. Humbly presented to the high court of Parliament, and the people of this Common-wealth. This text is an enriched version of the TCP digital transcription A85702 of text R211459 in the English Short Title Catalog (Thomason 669.f.22[67]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 9 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85702 Wing G2001 Thomason 669.f.22[67] ESTC R211459 99870184 99870184 163649 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85702) Transcribed from: (Early English Books Online ; image set 163649) Images scanned from microfilm: (Thomason Tracts ; 247:669f22[67]) A declaration of some of those people in or near London, called Anabaptists, that own, and beleeve, that Gods love, in the death of his son, is extended to all men; and that are in the belief and practice of the doctrine of Christ, contained in Hebrew 6. 1, 2. Humbly presented to the high court of Parliament, and the people of this Common-wealth. Griffith, John, fl. 1648-1659. 1 sheet ([1] p.) Printed by Thomas Milbourn for Samuel Cleaver, near the Stone-Chappel in Pauls-Church-yard, London : [1660] Anonymous. By John Griffith. Publication date from Wing. A statement of their religious and political creed. Annotation on Thomason copy: "January. 14. 1659". Reproduction of the original in the British Library. eng Anabaptists -- England -- London -- Doctrines -- Early works to 1800. A85702 R211459 (Thomason 669.f.22[67]). civilwar no A declaration of some of those people in or near London, called Anabaptists, that own, and beleeve, that Gods love, in the death of his son, Griffith, John 1660 1514 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 Jonathan Blaney Sampled and proofread 2007-10 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DECLARATION Of some of those People in or near London , called ANABAPTISTS , That own , and beleeve , that Gods love , in the Death of his Son , is extended to all men ; and that are in the belief and practice of the doctrine of Christ , contained in Hebrews 6. 1 , 2. Humbly presented to the High Court of PARLIAMENT , and the People of this Common-wealth . WHereas the people in this Nation called ( though falsly ) ANABAPTISTS , are represented as the onely men causing those sad , and much to be lamented troubles , that hath lately hapned in the Common-wealth ; and as if they were such , who would indeavour the setting up their own Interest and Religion , by taking away the Lives , and shedding the Blood of others ; yea , and as if they were utter Enemies to Magistracy : These , and such like Calumnies , being by the Tongues of the Malicious , or Ignorant cast upon them , we think it our duty , being as well as others concerned , to publish to the world our Innocency therein , though in this we have peace , that in our Consciences we know , ( the most high God bearing-us witnesse ) that in those things we are wholly mis-represented . And truly , in this we can rejoyce , ( we knowing our selves falsly reported of , and reproached ) that we should be so accounted , considering that Gods People in no Age did escape such foul Aspersions : for who was accounted the troubler of Israel but Elisha ? and who a Pestilent Fellow , and a mover of Sedition but Paul ? We do therefore , in behalfe of our selves , declare , ( before the Lord , who , should we not speake the truth , would be a swift witnesse against us ) to Magistrates and People , that all men may have a right understanding touching us . I. That we have not , neither do we desire , or seek the Blood of any ; no , not of our greatest Enemies that hate us , and do , or shall despitefully use us : but desire their good as our own , and believe it our duty to seek it by all lawfull means we can , desiring to be found followers of Christ , who came not to destroy mens lives , but to save them , who accordingly laid down his life for his Enemies , and hath commanded us that we love our Enemies , and do good to them that hate us . And although we have been represented as men thirsting after blood , and designed to cut our neigbours throats ; We do hereby declare , that we are so far from such a wicked thing , and do so much abominate the thoughts thereof , that the Lord , who is our Record , knoweth that it is upon our hearts , as our bounden duty , to assist and defend the Nation , this City , and our Neighbours as much as in us lie , from such violence , against whomsoever they are that shall at any time attempt it , if called thereunto by the Magistrates of this Nation . II. We do declare , that , as for Magistrates , we own them to be Gods Ministers , and that they bare not the Sword in vain , but have their power given them by the Lord , to the end , they might be a Terrour to them that do Evill , and a Praise to them that do Well . III. We Declare , that it 's our Duty , enjoyned us by the Lord , to submit to them in all things , and to obey every Ordinance of Man for the Lords sake , viz. when they shall command things civil and lawful , then in those things actively to obey them ; and when they shall command us to do things relating to Religion , and contrary to the light of our Consciences , then ( though we cannot actually obey them ) we ought ( and doubt not , but through the strength of Christ Jesus our Lord , we shall ) passively obey by sufferings , and that joyfully , when called to it , without resisting . IV. We Believe , and Declare , that it 's not our business to meddle with their State Affaires , or the Government of the Common-wealth , unlesse by them duly called thereunto , further , then according to the will of God , to pray that we may live a peaceable life under them , in all godlinesse and honesty . V. We Declare , that the National Ministers we disown , as not being the Ministers of Christ , and their ways and worship , as not the true worship appointed by Christ now in the Gospel ; and in particular , we declare against their sprinkling Infants , and their cruel , and inhumane forcing of maintenance by Law , or otherwise from any : yet notwithstanding , we declare , that we do desire their good , and that they may injoy Common Freedom in the Nation , equall with others . VI . We believe , and Declare , that all men whatsoever , ought to have their liberty in point of Conscience ; and that no Magistrate hath received power from Christ to punish for , or to compel any to this or that form of Religion . VII . We do Declare , that we our selves , and all other of what perswasion soever they are , if found to walk contrary to the Just Lawes of the Nation , ought by the Magistrats thereof to be punished , according to the demerit of his or their transgression , and not in the least to be tollerated therein . VIII . We Believe and Declare , That we ought not ; yea , and that it were sinful for us to maintaine our Religion by a Carnal Sword , or to assert any Spirituall cause or thing thereby . Lastly , We Believe and Declare , that all the kingdoms of the earth , are by right Jesus Christs , and his Saints ; and that He , and They , shall one day possess them , which shall be the Fift , and Last MONARCHY upon Earth ; for which time we wait , as pilgrims and strangers : and do again Declare , that in the meane time , it 's our duty to obey the Powers that are , ( as above said ) and not to assert his Kingly Power , and Authority by any other Sword than the Sword of the Spirit , which is the Word of God ; and do hereby Declare against all such as shall so do , as not owned by us in such a practise : So far are we from setting up our selves , or asserting our Religion , by taking away the lives , or shedding the blood of any . POST-SCRIPT . PEradventure some may question why we should publish this Declaration , seeing there was two published before it ; to such we give these Reasons for satisfaction . I. Because that , dated December the 12. 1659. we cannot in all things close with , Therefore , forasmuch as we , who go under the same Notion with them of being ANABAPTISTS , thought it our duty to manifest our non-consent with them , in their sewing pillows under the elbowes of the Ministers of the Nation ; and their want of boldnesse , to witnesse against their Babylonish Worship ; which is also the reason why we Declare against those National Ministers , more than against any other . II. Secondly , because in that Declaration , bearing date December 29. there is not every thing that was upon our hearts to Declare ; yet , this we testify to all men , That what they do Declare , we own as avery honest thing , and in nothing disscent from it ; but do Judge that they have used much plainnesse , and manifested much fidellity to Jesus Christ ; and do beare the same testimony against the first , dated the 12. of December , as they do . John Griffith William Gurney Charles Latham William Daniel James Eachell John Foxwel Joshua Palmer William Williams William Purver Thomas Field William Tomkins Edward Stevens John Bull William Martin Francis Wilcocks John Howard George Cooper Thomas Hinton John Knight Thomas Hull Richard Groom Edward Hull Randal Emerton Will . Tomlinson William Tiddman Mich. Butterfield John Ridal John Grace London , Printed by Thomas Milbourn for Samuel Cleaver , near the Stone-Chappel in Pauls-Church-yard . 
A89781	----	The humble request of certain Christians reproachfully called Anabaptists who onely desire to owne, imbrace, professe and maintain the pure truths of God in the hatred of all errours, as namely universall redemption, ... Nutt, Thomas, 17th cent. This text is an enriched version of the TCP digital transcription A89781 of text R212104 in the English Short Title Catalog (Thomason 669.f.8[27]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A89781 Wing N1473 Thomason 669.f.8[27] ESTC R212104 99870756 99870756 161078 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89781) Transcribed from: (Early English Books Online ; image set 161078) Images scanned from microfilm: (Thomason Tracts ; 245:669f8[27]) The humble request of certain Christians reproachfully called Anabaptists who onely desire to owne, imbrace, professe and maintain the pure truths of God in the hatred of all errours, as namely universall redemption, ... Nutt, Thomas, 17th cent. 1 sheet ([1] p.) s.n., [London : 1643] Author's name mentioned in final line of text. Title from first lines of text. Imprint from Wing. The Anabaptists' request thay they may be allowed to publicly justify their belief. Annotation on Thomason copy: "Thom Nutt Put: cariar of norwich"; "London 20th Septemb 1.". Reproduction of the original in the British Library. eng Anabaptists -- England -- Early works to 1800. Freedom of religion -- England -- Early works to 1800. A89781 R212104 (Thomason 669.f.8[27]). civilwar no The humble request of certain Christians reproachfully called Anabaptists, who onely desire to owne, imbrace, professe and maintain the pure Nutt, Thomas 1643 897 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-07 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Pip Willcox Sampled and proofread 2007-08 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THe humble request of certain Christians reproachfully called Anabaptists , who onely desire to owne , imbrace , professe and maintain the pure truths of God in the hatred of all errours , as namely universall redemption , free-will and falling away , with all other things contrary to wholsome doctrine , who are accused as factious movers of sedition and rebellion , and the cause of these unnaturall warres , and of the difference betwixt His Majesty and the Parliament , that seeing such a common defamation is raised upon them , by reason that perhaps some professing and owning some truths of God in outward profession which they hold , being hypocrites , do walk very scandalously in the broaching and practising of damnable errours and heresies , even denying the Lord that visibly seemed to have bought them , and bring upon themselves swift damnation , and many follow their pernicious wayes , by reason of whom the wayes of truth are evill spoken of , 2 Pet. 2. 1. 2. and indeed now this Scripture is fulfilled , whereby we , according to that which our Saviour Lord and Master said , do undergo the hatred , revilings , and all manner of evill speakings of many , which although it be a signe to us of our blessednesse , Matth. 5. 11. inasmuch as they speak it of us falsly for his name sake , yet considering he saith , that they that kill us will think they do God service , although indeed he saith withall , it is because they have not known the Father nor himselfe , John . 16. 2. 3. and seeing he hath a time to reveale himselfe to his own , and hath promised that the knowledge of God shall cover the earth as the waters cover the sea , Esa. 11. 9. and that all shall know him from the least to the greatest , Jer. 31. 34. mark , it seems knowledge shall begin at the least . And whereas we now see God stirring up the Magistrates to take part with his poore despised Saints against their antichristian great opposers , wherein he hath made them his sword to lop off the heads of them already , which we acknowledge with all thankfulnesse , first to God , and secondly to them , and are further incouraged to intreat them as they are just and godly , for Gods sake to heare our cause , and do us justice , that if God be God , we may follow him altogether , then will wrath and stripes flee away , and peace , plenty and prosperity with true joy and gladnesse will come in the roome thereof : for when our wayes please the Lord , he will make our enemies at peace with us , Prov. 16. 7. we therfore desire all that feare God , that they that are the most affectionate Christians would get the hands of all in their Parish that feare God , who may be many more then they expect , for there were seven thousand that had not bowed to Baal , 1 King. 19. 18. when Eliah thought he had beene left alone : therefore go to all in your Parishes , and desire their hands to so reasonable a request as this , namely , that inasmuch as there are such accusations against us as aforesaid , that the Parliament would be favourably pleased for the glory of God and the clearing of his truths , and the farther shining forth of Jesus Christ in his glorious Gospell to his people , to call us before them , and also of the Doctors of the Synod as many as they please , and proclaime that all the accusers of what we hold contrary to the truth of God , may here accuse us ; and if those Doctors can prove their Ministery , Baptisme or Sabboth to be commanded of God , or owned by Christ , or any thing we hold to be contrary to godlinesse , then we will thankfully be reduced to the truth , and repent and revoke our errour , and suffer for our presumption , but if it shall be made evident , that neither their Ministery , Baptisme nor Sabboth be commanded of God , although it be a light but very new sprung forth to bring us out of ignorance , whereout when it pleased not God to give us the means to see and come forth , the time of that ignorance God regarded not , but now will command all his people every where to repent , and walk after the light , and give them repentance for his glory , and their eternall comfort . Even so come Lord Jesus . Thus intreating all that feare God , as they pitty poore soules , that desire to be reduced from all errours to all truths , and be confirmed and setled therein , to get in their severall Parishes as man y hands as they can to a Petition to the Parliament for this so reasonable a desire , the which Petition you shall have at M. Barbers in Thredneedle-Street at the horse-shoe , from Thomas Nutt , one for every Parish . 
A04400	----	A discouery of the errors of the English Anabaptists As also an admonition to all such as are led by the like spirit of error. Wherein is set downe all their seuerall and maine points of error, which they hold. With a full answer to euery one of them seuerally, wherein the truth is manifested. By Edmond Iessop who sometime walked in the said errors with them. Etherington, John, fl. 1641-1645. 1623 Approx. 255 KB of XML-encoded text transcribed from 57 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A04400 STC 14520 ESTC S107746 99843442 99843442 8177 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A04400) Transcribed from: (Early English Books Online ; image set 8177) Images scanned from microfilm: (Early English books, 1475-1640 ; 743:06) A discouery of the errors of the English Anabaptists As also an admonition to all such as are led by the like spirit of error. Wherein is set downe all their seuerall and maine points of error, which they hold. With a full answer to euery one of them seuerally, wherein the truth is manifested. By Edmond Iessop who sometime walked in the said errors with them. Etherington, John, fl. 1641-1645. Jessop, Edmond, attributed name. [12], 103, [1] p. Printed by W. Iones for Robert Bird, and are to be sold at his shop in Cheapside at the signe of the Bible, London : 1623. Not in fact by Edmond Jessop, but by John Etherington. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Anabaptists -- England -- Controversial literature. 2006-11 TCP Assigned for keying and markup 2006-11 Aptara Keyed and coded from ProQuest page images 2006-12 Jonathan Blaney Sampled and proofread 2006-12 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A DISCOVERY OF THE ERRORS OF THE ENGLISH ANABAPTISTS . As also an Admonition to all such as are led by the like spirit of error . Wherein is set downe all their seuerall and maine points of error , which they hold . With a full answer to euery one of them seuerally , wherein the truth is manifested . By Edmond lessop who sometime walked in the said errors with them . PSAL. 40. 1. I waited patiently vpon the Lord , and he inclined vnto me , and heard my crie . He brought me also out of the horrible pit , and mirie clay , and hath set my feete upon the rocke , and ordereth my goings . And he hath put in my mouth a new song of praise vnto our God : many shall see it , and feare , and trust in the Lord. Therefore haue I not hid thy righteousnes within my heart , but haue declared thy truth and thy saluation , and haue not concealed thy mercie and thy truth from the great congregation . ver . 10. LONDON , Printed by W. Iones for Robert Bird , and are to be sold at his shop in Cheapside at the signe of the Bible . 1623. Their principall points which are handled in this Booke : viz. 1 That God did predestinate all men to be saued , vpon condition that they repent and beleeuè the Gospell . 2 That God did not elect before all time , to grace and life , any particular persons ; but in time he doth elect qualities , as faith and obedience ; and then finding these qualities in men , he doth elect their persons for the qualities sake . 3 That all men haue free will in themselues , as well to repent of their sinnes , to beleeue the Gospell and obtaine saluation , as they haue to remaine in hardnesse of heart and vnbeliefe , and in the estate of damnation . 4 That the stedfastnesse of mans iustification and saluation doth depend vpon his owne will , in continuing in the act of beleeuing and works of righteousnesse ; and that such as haue faith in Christ Iesus , regenerate persons hauing their names written in the book of life , may fall away from all , may become vnregenerate , and haue their names rased out of the booke of life againe , and perish : and that God doth alter and change his purpose and promise , and come to hate and reiect such as he hath formerly loued and iustified . 5 That there is no Originall sinne , but that all children of all maner of people in the world , as well heathens , Infidels , Idolaters , worshippers of Diuels , all kind of blasphemers , fornicators , & vncleane persons whatsoeuer , ( as of the faithfull ) are free from all pollution of sinne , both in the conception and birth ; and dying before they commit actuall sinnes , are saued . 6 That none ought to be baptized but such men and women of yeares onely , as haue attained to true repentance and iustifying faith , being both in the account of the Church and in the sight of God regenerate persons : and that the baptisme of children vsed , is no baptisme at all , but is the marke of the Beast spoken of in Reuelat. 13. 7 That the Church of England is a false and Antichristian Church , and ought to be separated from . As also a touch of the errors of the Familists . 8 And that a King or Magistrate cannot be a true Christian , except he giue ouer his kingly office or Magistracie . AN ADVERTISEMENT to the Christian Reader . WHereas Beloued , there hath risen and sprung vp from amongst vs , many dangerous and erronious opinions , in these our last dayes , about the subiect of Religion , let it not therefore seeme strange vnto you , being the Spirit of God , did not onely foresee , but also foretold of the same , long before they did appeare , euery one being diuided into sundry and seuerall factions , all pretending to worship the true and euerliuing God in spirit and in truth , speaking peace vnto themselues , when as the most of them do yet lie wallowing in the puddle of iniquity , and cradle of securitie , being not purged in heart : all which doe rise two sundry wayes , being branches of one stocke , deriued from one principall head , ( namely ) the spirit of error : The first is , in that they contemne , or so little , or lightly esteeme that meanes , which by Gods prouidence is affoorded vnto vs vnder our peaceable dread Soueraigne Lord the King. Secondly , they being selfe conceited , or as Saint Paul speakes , aduancing themselues in those things they neuer saw , rashly puft vp with carnall mindes , supposing they know some thing more then others , vnderualuing all , and ouerualuing themselues ; the conceit whereof causeth them to fall to Schisme , and seperate from all others , when as indeed and in truth they being examined , by the word and Spirit of God , it will appeare to the godly wise , that as yet most of them know nothing aright , or as they ought to know , if euer they expect the saluation of their soules . For if they were but possessed with the true knowledge an liue of God in Christ , and so were of a sound mind , at Saint Paul exhorts all to be , it would rather cause humiliation , then exaltation , which would truly teach euery one how to d●meane & carry himselfe , about so weighty a subiect . The neglect hereof doth bring them into a labyrinth of errors , following after a forme of godlinesse , through the wisdome and knowledge of the braine onely , without the power thereof , contenting themselues in the out side of religion , blessing themselues in what they can doe , and measuring the loue of God to themselues by their owne doings , as of old , their predecessors , the Scribes and Pharises did : following shadows insteed of substances , dreaming of a kind of felicitie in this forme and in that , seeking peace and rest to their soules , where it is not to be found ; which condition of theirs , I cannot but condole , desiring with the Prophet , That my head were water , and mine eyes a fountaine or well of teares , that I might weepe day and night for their misery . And in speciall for them , who are neere and deere vnto me , in the bonds of nature . For poore soules , they couer their spirituall misery , with Adams fig tree leaues , or with the spiders web , striuing for an outward separation in the flesh , when alas it is much to be feared , that with many of them there is litle or no care at all for a separation of the soule from sin : challenging and assuming vnto themselues soundnes of religion , and assurance of Gods loue , euer measuring themselues by themselues , and not by that eternall wisdome , which is Iustified of her children , being blinded through selfe-loue , not willing to iudge themselues , and so become low in their owne eyes , that God might be all in all , but contrariwise iudging and condemning all , but themselues , after this maner doe they follow the vision of their owne hearts , deceiuing and being deceiued , running and flitting from one opinion vnto another , being vnstable in all their wayes . Which practise of theirs may well be compared vnto certaine flies , feeding on the backe of a gald horse , which is euer flitting or remouing from one place to another , vntill at last they come to sucke so much venome therefrom , whereby they burst asunder : so likewise doe all such persons , who haue not their hearts established with true sauing grace , but with sundry meates ( that is to say ) with sundry strange and different opinions , ( I call them strange , because they were neuer heard of in all the Scriptures , as hereafter shall appeare , ) running from one forme of religion vnto another , vntill at last they come to sucke and feed vpon that poysonable heresie of the Familists , who are not worthy to haue so much as the name or title of religion giuen vnto them , it being not onely the last straine or faction they commonly run into , but also destroying and damnable , whereby the word of God is by them blasphemed , and the way of life and truth euill spoken of , to the great dishonour of the great and mightie Ichouah , who will one day breake and teare them in peeces ( as with a rod of iron ) when none shall be able to deliuer them , as a iust recompence of reward for all such as take pleasure therein . So then beloued brethren , friends or kindred , of what sex or condition soeuer , whether yong or old , rich or poore , be exhorted and forewarned hereby , not giuing the least heed vnto any lying spirits , vnder what pretence soeuer they haue , may , can or will present themselues vnto you ; but ( on the contrary ) labour by the grace and power you haue , or shall receiue of the Lord , to resist and auoid them , euen as our Lord and Master did that archspirit and enemie of all mankind , knowing that if the least way be giuen , you will be in danger to be inthralled and insnared by their deceiuings . And although some of them be more defectiue and more dangerous to infect the soules of men then others be , as most certaine there are , for there are degrees as well in difference of spirits , as of nature and naturall parts , yet ( I say ) they which may conceiue haue most soundnesse in their opinion , it will be found vpon due and iust triall , not to be that which they would seeme both vnto themselues and others to be , which hereafter will appeare . Of these things , my beloued , I can in some measure best aduertise you , being through want of the true sauing knowledge and vnderstanding of God and his truth , caught and intangled by some of them , wandring vp and downe amongst the drie hils and mountaines , conceiuing comfort , when alas I was far from it ; and the farther I wandred vp and downe in that Egyptian darknesse , the more intricate labyrinth of error and darknesse my soule was plunged into ; like vnto a blind man who hauing not his perfect sight , goes on in darknesse , vntill at last he falls into a pit of destruction , for want of a guide to conduct and leade him ; and especially when I walked with the Anabaptists , which way and practise of theirs , shall euidently appeare to euery honest , true and sanctified heart , not onely to ouerturne and race the foundation of all Christian religion , but also ( in as much as in them lieth ) to destroy the faith of Iesus Christ : all which time , though strangely deluded , yet was I kept by the power and prouidence of God from being seduced and led into that destroying and irrecouerable way of death before mentioned , namely , the Familists though very nigh vnto it , hauing one foote entred therein , whiles I walked with the people aforesaid , vntill at last the Lord in his appointed time was pleased to giue me a true sight of the misery wherein I was plunged ; one meanes whereof being the rod of correction , which God had laid vpon me , it draue me the more seriously to examine things , and to consider with my selfe , whether the cause ( for which I suffered ) would any whit auaile me vnto saluation , or whether it would minister comfort vnto me in that great and teerible day of the Lord. So vpon a more serious suruay of those positions I then maintained , I found them all too light , yea so light , as they were not able to stand against those truths which the holy Scriptures teach and maintaine : whereupon immediatly I reiected my former receiued opinions , as erronious and wicked ; so that I may say ( and that truly ) with that holy man Dauid , It was good for me that I was corrected and chastised , for till then I went astray . Yet notwithstanding , though I was cleane escaped therefrom , within a short time after , I was so far from hauing or enioying true peace and comfort , that in stead thereof , my poore distressed soule was accompanied with nothing but strange feares , terrors and guiltinesse of conscience , crying out against me for nothing but vengeance ; the misery whereof was such , as caused me to lament the time wherein I was borne , not regarding wife , children , or any friends whatsoeuer that came to visit me . The misery wherein I was , did depriue me of being sensible of the least ioy , either in heauen or on earth , being altogether benummed therewith , compassed and set about with many strange and fearfull apparitions of temptations ; the primary and first cause thereof , was that originall guilt which I drew from the loines of my first parents , being the very seed and spawne of all my actuall transgressions ; and so being confounded & vtterly lost , yea oft times in despaire , fearing there was mo mercie with God for me , my sins being so heauy a burden vpon my soule ; then ( euen then ) when I was in greatest despaire , God by his Spirit was pleased to worke in me a contrite and broken heart , whereby it was turned from being a stubburne and stonie , by dissoluing 〈◊〉 into a heart of flesh , as soft as water ; and therein ( through 〈◊〉 infinite loue and goodnesse ) did by a more speciall work 〈◊〉 his Spirit , write his euerlasting couenant of loue and mercy ●●ich it so much sued , sought and longed for , with full assur●●●● of the remission of all my sins , whereby I stand sealed 〈◊〉 the day of my redemption is accomplished in the second resurrection ; that as certaine as my Red●emer liueth and cannot die , so certaine I am that one day I shall enioy that glorious inheritance , purchased through the merits of Iesus Christ ; which happie and blessed estate , my soule could not enioy , whiles it stucke fast in the quick sands of Anabaptistry , being euen welnigh smothered and ouerwhelmed in error and darknesse , vntill the Lord was pleased to open the eyes of my vnderstanding , by hearing the word and doctrine of truth , which is maintained by and in the Church of England , as namely the doctrine of repentance , free iustification by faith , Gods eternall predestination and election from the foundation of the world , that no man hath free will or power to obtaine his owne saluation , and that originall sin to be in all the posteritie of Adam , euer since we fell from that happie & blessed estate which once we had in him , with many other excellent truths ; all which is such a certaine and sure foundation that whosoeuer can attaine to walke in the power thereof , the gates of hell shall neuer ouercome nor destroy him : yet notwithstanding all these truths there maintained , I dare not attribute so great a work as this vnto any mortall man whatsoeuer , any otherwise , then his ministery to be the ordinary meanes thereof , but desire to giue the praise ( both now and for euer ) onely to God , vnto whom it is due , he being the principall and chiefe worker therein , by the powerfull minstration of his holy Spirit , that so he may be all in all vnto all . And thus in all humilitie of soule , I humbly take my leaue , proceeding vnto that which followeth , beseeching God ( euen the God of all peace , grace , mercie and loue ) to confirme , direct and informe all our hearts by his holy Spirit , whereby we may not only come to vnderstand the truth thereof , but also to practise the same in our liues and conuersations , to the praise of the glorie of his grace , vntill we come to be safe ariued at the promised Ierusalem , which is the hauen or port of eternall rest , therein shall all teares be wiped from our eyes , and so enioy the presence of our Lord and Sauiour Iesus Christ , the Prince of our saluation ; to whom with the Father and the holy Spirit , be all praise , honour and glorie giuen of his Saints for euermore . Amen . Yours in all Christian dutie , Edmond Iessop . A DISCOVERIE OF THE ERRORS OF THE ANABAPTISTS . Their first point . That God did predestinate all men to be saued , vpon condition that they repent , and beleeue the Gospell . We answer . GOD did not predestinate all men to be saued , nor any man vpon any condition , either of repentance , faith , or whatsoeuer else was to be expected or could be foreseene in them . But his predestination was in this sort : First , God ( before he created any thing ) saw and foreknew what would be the nature & euent of all things ; how though he made as excellent creatures as could be created , yet there would be weaknesse and folly found in them ; because to be absolutely perfect and vnchangeable , is proper only to God the Creator . So that it was impossible God should make his creature equall with himselfe , to will all things that be good perfectly and vnchangeably , and to do all things that such a will can desire ; for then he must be God , able to create , which is impossible , because there can be but one God , which is the first beginner and Lord of all creatures . This one God foreseeing ( I say ) what would become of the best creatures he could make ; how though he should require nothing at their hands but that which they might easily obserue ( and it was meet and very requisite they should acknowledge a dutie to him their first beginner and Lord , in whose goodnesse and power their life and safetie did depend , ) yet they would neglect the same , and fall from him : he therefore of his meere goodnes ( hauing great respect vnto his creature which he had resolued to make ; and being exceeding willing , not for any thing he could foresee in them , but for his owne good pleasure & glorie sake , to saue and glorifie of the same , consulting with himselfe and with his eternall Wisedome which way and how he might bring his desire to passe ) did determine , by election , in and through the same his eternall Wisedome , his euerlasting and onely Sonne , which was before the depths euer with him as his counseller and hearts delight , to sustaine of the one sort , I meane the Angels , and to redeeme of the other sort , I meane mankind , such a compleat sufficient companie of both , as himselfe pleased , to be at his right hand , to behold his glorie , to minister before him , & to partake of his pleasures for euermore . And because there was no way else , but by redemption to saue mankind , by reason the first man being once fallen , all the rest then in his loines , who were to come of him by generation , fell together with him ; and that there was not any one in heauen or in earth , that was able to vndoe the workes of the diuell , and to deliuer those his elect from his seruitude and bondage , but onely the same his eternall Wisedom , the Word whereby he made the world ; therefore as he had chosen them in him , so did he decree to send him into the world , and in a wonderfull maner to take mans nature and flesh on him , that therein he might accomplish his purpose , and bring his counsell and desire to passe , in subduing his and their enemie , and purchasing redemption for them by his death and resurrection . And as he did determine before the world was , to send him ; so did he predestinate them ( whom he had chosen in him and foreknew ) to be conformed to his image , that he might be the first borne among many brethren ; the rest he resolued to leaue , and to reward them with the fruite of their owne wayes . Thus God foresaw all things , thus did he by his wisedome find out a way to sustaine and restore of his creatures , this was his decree , and in this sort did he predestinate . God did not , neither is he euer said in Scripture to predestinate any to do euill , nor to preordaine any to condemnation , but vpon the foresight of their folly and wickednesse , as the cause and ground thereof : and so the saluation of man is freely and onely in God , in Christ ; and the condemnation of man is meerly and truly of himselfe , without any secret reseruation whatsoeuer : as it is written , O Israel , destruction is of thy selfe , but thy saluation is of God. Their second point . That God did not elect before all time , to grace and life , any particular persons ; but in time he doth elect qualities , as faith and obedience , and then finding these qualities in men , he doth elect their persons for the qualities sake . Answ . TO affirme that God did not elect in Christ , before all time , some particular persons to grace , holinesse & life eternal , is to denie Gods free & vndeserued loue ; and to say , that God doth elect qualities , is senslesse ; and to teach , that God doth elect persons for qualities sake , is very erroneous and Antichristian . We say therefore , that Gods election is after this maner : First , before men or qualities of any sort were , God of his meere loue did elect and chuse in Christ , out of the whole posteritie and race of mankind , which he foresaw , and were before him , as if they had actually been , a seed , a remnant , to be his people , to be his heritage , to be holy and without blame before him in loue , as Saint Paul doth testifie , saying , Blessed be the God and Father of our Lord Iesus Christ , who hath blessed vs with all spirituall blessings in heauenly things in Christ , according as he hath chosen vs in him before the foundation of the world , that we should be holy and without blame before him in loue ; hauing predestinated vs vnto the adoption of children by Iesus Christ to himselfe , according to the good pleasure of his owne will , to the praise of the glorie of his grace . Whence it is euident , that God did chuse a people to himselfe , euen before the foundation of the world , not for qualities sake , which then were not , but for his owne good pleasure sake , and to the end that they should be in time qualified with spirituall and heauenly gifts , holy affections , blamelesse life and holy conuersation , euen as he did predestinate them also before the world vnto the adoption of children by Iesus Christ , which was to be actually fulfilled in time , that so all might be to the praise of the glorie of his grace . And for further proofe , that election is before qualities of faith and obedience , and not of qualities , but of persons to be qualified ; see what Christ himselfe saith , ( foretelling of the great abhomination of desolation , & dayes of the tribulation of Antichrist , which should come into the world , whereby the truth should be cast to the ground , and the Saints of the most High consumed ) But for the elects sake those dayes shall be shortned : Meaning by the elect , not qualities , nor persons qualified , but persons to be qualified , not then being , nor to be till many hundred yeares after , euen till these our times , as experience hath proued . For those dayes of desolation were not then begun , neither did that Man of sinne rise vp till neare foure hundred yeares after ; and those elect were to be in the dayes of his consumption , when his dayes of desolation should begin to grow short , as the text sheweth , which time is now at last come into the world . And although his time of desolation hath been long , and that his dayes of tyrannie are not yet fully ended , yet neuerthelesse both it and they , are now well wasted and shortned , according to the word of the Lord , and his Gospel shineth in stead thereof , not only in other kingdomes and parts abroad , but chiefly in this our Land , blessed be his name therefore ; which had it not been , had Antichrist with his dayes of desolation continued still in the full strength and height they were , had not he that sitteth on the white horse , whose name is called the Word of God , taken his owne cause in hand , and with the spirit of his mouth consumed and cut short ( as he daily doth ) those abhominable dayes of the Man of sin , questionlesse , no flesh should now in these last times haue bin saued , but all had bin ouerwhelmed with his deceit , as it is writtē , And except those dayes should be shortned , there should no flesh be saued ; but for the elects sake those dayes shall be shortned : nay they are shortned , the light of the Gospel shineth , & the elect are thereby daily called , sanctified and saued . Hence it is euident , that election is before calling and iustification ( euen as predestination is , ) seeing God doth count and call them his elect , so long before they are in being ; and that election is to those blessed ends , whereof the Gospell is the onely meanes . And for further confirmation of this point , Saint Paul declareth , that all the seed which God did couenant with Abraham , to call in Isaac , saying , In Isaac shall thy seed by called , yea Isaac himselfe and Iacob likewise , were chosen of God in Christ , and knowne of him , before either Christ or one thousand part of that seede were borne ; being onely promised of God to Abraham , as a seed and generation spirituall , not of Isaac and his naturall ofspring onely , but of the Gentiles also , and were to be deriued in a spirituall maner of that one seed the Messias promised , in which Abraham beleeued , though he were not to come into the world for many hundred yeares after ; in respect whereof God said vnto him , I haue made thee a father of many nations . This seed of Abraham , Saint Paul calleth the children of promise , because they are all borne by promise , as was Isaac , being of that one seed which is Christ , and part of that small remnant which he had reserued in him before the foundation of the world , but for whose sake we had not continued till now , but had been made like Sodome long before this day . And that this seed and children of Abraham were ▪ chosen of God in Christ before they were borne , Saint Paul further proueth it by the words spoken to Rebecca concerning Iacob , saying , And not onely this , but when Rebecca also was conceiued by one , euen by our father Isaac ; for the children being not yet borne , nor hauing done good or euil , that the purpose of God according to election might stand , not of works , but by reason of him that calleth , it was said vnto her , The elder shall serue the yonger ; as it is witten : Iacob haue I loued , and Esaw haue I hated . By this word of promise concerning Iacob , Saint Paul proueth more fully ( I say ) that which in substance he had declared before by the word of promise , as touching Isaac , and as concerning the seed which God did promise Abraham to call in Isaac ; namely that the purpose of God according to election , his free loue in chusing vs first in Christ , is the true ground and principall cause of all spirituall blessings in heauenly things , which in time we come to enjoy in him . For doubtlesse there was no cause in Iacob more then in Esaw , why God should haue this respect vnto him more then to Esaw ; the seed of euill was sowne in him also , and their natures were both corrupt , euen from their conception , yea from Adam , in whose loines both they and their parents were when he transgressed . And as the tree or plant , which for want of strength being yong & tender , cannot yeeld forth fruit , whereby it nature may be shewen , yet ( being in nature euill ) the substance and root of euill is therein , and so as without a replantation and coniunction with some tree or plant of better nature , it can bring forth no other but euill fruit : so Iacob as well as Esaw , his nature being also corrupt and euill , had not God intercepted him , and ( as he had chosen him before in Christ ) so by a new birth or replantation changed his nature , his heart I meane , he would haue brought forth no other but euill fruit also ( as well as his brother Esaw ) euen to his last houre , and so haue perished together . Thus much shall serue for the truth of Gods election . Their third point is : That all men haue free will in themselues , as well to repent of their sinnes , to beleeue the Gospell and obtaine saluation , as they haue to remaine in hardnesse of heart and vnbeliefe , and in the estate of damnation . Answ . TO teach that all or that any men haue as free will in themselues to repent , to beleeue the Gospell , and obtaine saluation , as they haue to remaine in the contraries , is very erroneous and Antichristian . But the truth is this . That as we haue all sinned in and from our father Adam , and are excluded from the glorie of God and from the ioy of his presence ; so haue we all lost and are depriued of all possibilitie in will or power of nature to act any thing either inward or outward , as touching the law , or as concerning the Gospell , whereby to recouer our selues againe , or euer to obtaine that which we haue lost . So that notwithstanding the Gospell be preached to all , and that euery one is inuited to the feast thereof , and that there is not any other way or meanes whereby we may possibly recouer and liue ; yet the most part of the world do vtterly refuse to come , so much as to the outward acceptation thereof : and those that doe come , who being enlightned by the holy Ghost , do assent vnto the truth of the Gospell , and so come in vnto the outward profession thereof , yet for all this ( such is the euill heart of man ) if God should not vouchsafe ( according to his eternall purpose and promise ) to call in a more speciall maner them whom he foreknew , and had predestinated to be conformed to the image of his Sonne , to call them ( I say ) by a more speciall gift and power of the holy Ghost , first to repentance , in turning their hearts from all the delight and pleasure they had taken in sinne and in the vanities of the flesh and this world , into a wonderfull great sorrow of heart , mourning and weeping for the same , causing them also with many teares to lament the time that euer they tooke pleasure therein ; and falling downe at the feete of God , with humble hearts confesse vnto him those their sins and follies , desiring vnspeakably & restlesly , mercie and forgiuenesse at his hands , loue and reconciliation with him ; thus taking first away their hard and stony hearts , and giuing them hearts of flesh , soft and tender hearts ; and then ( in the second place ) to write ( not with inke and pen , but with the speciall finger of his holy Spirit , not in tables of stone , but in these the fleshly tables of their hearts ) these their repentant hearts , his couenant of mercie and loue , assuring them that their sinnes be forgiuen , and that he is reconciled with them , and they with him in Iesus Christ , whom now they haue put on by faith . If God should not haue vouchsafed ( I say ) thus to call them whom he had predestinated , thus to iustifie them and cloathe them , ( but that he is faithfull and cannot lie , keeping his couenant for euer , as touching that seed which he did promise to call in Isaac ) they would and should haue perished with the rest , notwithstanding any free will or power they haue in nature ( more then they ) to attaine to these things . But peraduenture some impudent person will obiect , that if God doth call and sanctifie some in such a speciall maner , by more speciall gifts of the Spirit , then he doth affoord to others ; then his not affoording the same vnto them , is the cause of their miserie . To answer them , put the case that there were two yong men , that hauing receiued at their parents hands their portions , haue through riot and leudnesse spent all , and brought themselues into so great pouertie and debt , as that they haue no way or meanes whereby ( possibly ) they can recouer and raise themselues againe , but are both like to liue in miserie to their dying dayes : tell me , haue they not been ( themselues ) the authors of this their owne ruine and decay ? and is not this misery iust vpon ? I suppose ( as little grace as thou hast ) thou wilt answer , Yea. But admit there were a man of great substance , who should out of his owne bountie , freely , and of his owne accord deliuer one of these yong men out of his miserie , pay his debts , and restore him to his former estate againe ; Is this rich man , by his free bountie to the one , become now the cause of the others misery ? doest thou dare to affirme it ? Must thine eye needs now be euil , because he is bountiful ? Is it not lawful for him to bestow his owne where and on whom he pleaseth ? Or doest thou meane , that his not doing the like for the other , is the cause of his continuall miserie . To answer thee , did hee not bring himselfe into it ? and was it not of it selfe , continuall and iust by thine owne confession ? How then may the thing that neuer was done , be the cause of that which is in being ? Can the effect be before the cause ? I haue heard that the cause is before the effect , but I neuer heard that the effect is or can be before the cause . But if I should admit of thine opinion , that all men haue free will in themselues , to chuse , as they haue to refuse grace offered ; to see what the issue thereof will be , let me aske thee , what is the reason then , that but some men do chuse grace ? is it because they haue a better , and more inclinable will in them by nature then their fellowes ? If there be no speciall gift of grace to moue them , it must be some speciall gift or qualitie of nature . For such a speciall differing effect , must haue a speciall differing cause . Or wilt thou say , it is by the operation or secret motion of some planet ( as some heathenishly conceiue : ) if so , yet it is in some sort naturall . The effects we speake of , are the baptisme of repentance , & the purification of faith , called in Scripture , the baptisme or birth of water and of the holy Ghost , which are the parts of our regeneration : now can any gifts or qualities of nature , or operations of planets , produce or cause such effects as these ? Nay doublesse ; for causes are always greater then effects ; and greater things then these , are not to be found in the natures of men or planets , but in God , who by the speciall power and vertue of his holy Spirit , doth cause these great effects , doth worke and produce this new and heauenly birth ; and therefore the persons thus qualified , are said in Scripture to be borne of God , 1. Ioh. 3. 9. If thou saist , that God put this difference in the will of man by creation ; then thou makest God the author and cause of sinne , which thou wouldest seeme to auoid , by excluding his speciall gifts of the Spirit , fearing as if it led thee to it ; whereas it is but thy grosse apprehension that makes thee feare ; and by this meanes thou runnest thy selfe out of breath , thou knowest not whither . So then to conclude this point with Saint Pauls words , It is not in him that willeth , nor in him that runneth , but in God that sheweth mercie . Their fourth point is : That the stedfastnesse of mans iustification and saluation doth depend vpon his owne will , in continuing in the act of beleeuing and works of righteousnesse ; and that such as haue faith in Christ Iesus , regenerate persons hauing their names written in the book of life , may fall away from all , may become vnregenerate , and haue their names rased out of the booke of life againe , and perish : and that God doth alter and change his purpose and promise , and come to hate and reiect such as he hath formerly loued and iustified . Answ . TO teach that the stedfastnes of mans iustification & saluation , doth depend vpon his owne will , in continuing in the act of beleeuing and works of righteousnes ; and that such as haue faith in Christ , regenerate persons , hauing their names written in the book of life , may fall away from all , become vnregenerate , and haue their names rased out of the booke of life , and perish ; and y● God doth alter his purpose & promise of mercie and loue , and come to hate and reiect such as he hath formerly loued and iustified : to teach all this ( I say ) is to denie the very foundation , and to make God vnfaithfull , and is one of the maine errors of the Antichristian Church of Rome . But the doctrine of the Church of God is this : That such as to whom God hath giuen true repentance , and faith in Christ whereby they are iustified from their sinnes , and haue their hearts sanctified , such as haue their parts in the first resurrection , whose names were written in the booke of life from the foundation of the world , shall neuer fall away from this estate , nor from any part thereof ; because they stand not , neither are kept by the strength of their owne will , act of faith , or works of righteousnes , but by the power & strength of God , in and through the vertue and life of Christ their head . For as God the Father did of himselfe , first chuse them in Christ his Sonne , and predestinate them vnto the adoption of children , and to be conformed to the image of his Sonne , euen from the foundation of the world ; and as he also in time calleth them to repentance , iustifieth them , & purifieth their hearts by faith , through grace in Christ , and by the Spirit of his Son , which he sendeth forth into their hearts , doth adopt them to be his children , and conforme them to the image and likenesse of his Sonne , both in respect of his death , and also in regard of his resurrection , dying to sinne , and rising to holinesse and newnesse of life ; from minding earthly things , to set their affections on things that are aboue , where Christ sitteth at his right hand : so ( I say ) it is God which in and through his Son , doth keepe and defend them , as it is written , Who are kept by the power of God through faith vnto saluation . Yea he is the rock of their saluation , and strong tower of defence ; he is their watch-man , which doth neither slumber nor sleep ; their shepherd that feedeth them , as the Psalmist speaketh ; he is the husband-man , that did not only ingraft and plant them in his Sonne the true vine , and cause them to beare fruite in him , but euery branch that beareth fruit in him , he purgeth , that it may beare more fruit ; he gaue them his Sonne , and his Son them , and the Sonne reiecteth none that come vnto him , but taketh them into his protection , like the good shepherd , and they heare his voice , and he knoweth them , and they follow him , and he wil giue them eternal life , & they shall not perish , for none are able to pluck them out of his hands ; and the Father that gaue them him , is greater then all , and no man is able to plucke them out of his Fathers hands . Nay if Satan should desire to sift them , and that their faith ( through the violence of temptation ) should seeme to faile , as touching their act of beleeuing , and that their fruit ( by meanes thereof ) should not appeare , ( for so it may sometimes befall them , as it did the Apostle Peter ) yet notwithstanding , the Lord their rocke , the foundation and chiefe corner stone , whereon these liuely stones are built , sustaineth and vpholdeth them ; the vertue and strength of him , the true vine , in which they are ingraffed , the Son in whom they haue beleeued ( he hauing also prayed the Father , that their faith faile not ) shall raise them vp ▪ refresh them , and make them to flourish again , as well in regard of their faith , as fruites ; and being thus conuerted and raised vp , shal be able thenceforth to strengthen their brethren . And in these respects & considerations , Christ faith to Peter , Vpon this rocke will I build my Church , and the gates of hell shall not preuaile against it . For as at the first they were not iustified from their sinnes by their owne act of beleeuing , though their act of beleeuing were necessary vnto their iustification ; nor yet by their works of righteousnes which followed , though they were also necessary for the proofe and manifestation of their faith ; but by the free grace of God in Iesus Christ , ministred vnto them by his word and Spirit , which their act of faith onely ( in their hearts ) doth entertaine : so neither doe they stand , or are vpholden , by their act of beleeuing , though it be necessary also , for their continuall comfort , that they should be euermore exercised , as in the word and promise of God , so in the act of beleeuing , going on still from strength to strength , drawing nearer and nearer vnto God , in the full assurance of faith , vntill at last they come to see his face , and enioy his presence , in the promised Ierusalem , where is all fulnesse of ioy , and at whose right hand there are pleasures for euermore , ( as assuredly one day they shall ; ) not yet by their works of righteousnesse , though it be likewise necessary , that they should be alwayes walking in , and working the works of righteousnes : but the stedfastnesse and certaintie of their estates in Christ , their life , saluation , and glorie euerlasting , dependeth on the stedfastnesse , certaintie and vnchangeablenesse of Gods purpose , promise , loue , and on the loue and life of Christ their head , which was once dead , but is now aliue , and liueth still for euermore . And so sure and certaine as God purposeth , and it cometh to passe , as he promiseth and faileth not , loueth once , and loueth to the end ; so sure as Christ which loueth them liueth , shall they abide in him , liue by him , and not die for euer ; as it is written , He that eateth my flesh and drinketh my blood , dwelleth in me , and I in him . As the liuing Father hath sent me , and I liue by the Father , so he that eateth me , euen he shall liue by me . For he is the bread of life ; and euery one that beleeueth in him , doth ( in a spirituall maner ) eate of him , and so liueth by him , and shal haue euerlasting life . For as Saint Paul reasoneth , If when we were enemies , we were reconciled to God by the death of his Sonne ; much more being reconciled , shall we be saued by his life . So that he that is once iustified by the blood of Christ , and reconciled to God through faith in him , his estate is certain and permanent : and though the mountaines shall depart , and the hils be moued , yet shall not the kindnesse and loue of God in Christ depart , nor the couenant of peace towards them in him , be euer remoued from them , as the Prophet testifieth . Nay what shall or can possibly separate them from the loue of Christ , or frō the loue of God the Father towards them in him ? Shall tribulation , or distresse , or persecution , or famine , or nakednes , or perill , or sword ? As it is written , For thy sake are we killed all the day long , and are counted as sheepe for the slaughter . Nay saith Saint Paul , In all these things we are more then conquerours through him that loued vs. For I am perswaded ( saith he ) that neither death nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate vs from the loue of God , which is in Christ Iesus our Lord. Thus , as God did predestinate , call , iustifie and sanctifie them ; so it is he that keepeth & defendeth them ; and the stedfastnes of their estates in him , doth depend vpon the stedfastnes and immutabilitie of his purpose , promise , loue , and on the loue and life of Christ ; and all is free , without any respect of will , faith , or works of ours , in him and of him ; to whom be all power and glorie , praise and thanksgiuing for euer . Amen . But some will obiect and say , What then meaneth the Scriptures , which so often speake of falling away from righteousnesse , from faith ; from Christ , from God ; as where it saith , But when the righteous man turneth away from his righteousnes , and committeth iniquitie , and dieth in them ; for the iniquities that he hath done , shall be die . And againe it is said , that he which taketh the plough by the hand and looketh behind him , is not meete for the kingdome of God. And againe , When a soule spirit is cast out of a man , and he walking in drie places , findeth no rest , but returneth to the house from whence he came out ; and finding it swept and garnished , entreth therein with seuen more worse then himselfe ; and the end of that man shall be worse then the beginning . And again , some are said to beleeue for a time , to be offended when tribulation cometh . And some branches are said to be taken away from the vine . Others to withdraw themselues , and to depart away from the liuing God : to be made partakers of the holy Ghost , and to taste of the good word of God and of the powers of the world to come , and to fall away , not to be renewed againe by repentance . That a man may be sanctified by the blood of the testament , and afterwards tread vnder foote the Son of God , and count the same blood as an vnholy thing , and despight the Spirit of grace . Some to be cleane escaped from the filthinesse of the world , and after this to be entangled againe , whose end also is worse then the beginning , likened vnto the dog that returneth to his owne vomit , and to the sow that is washed , and turneth to wallow in the mire againe : And some that do make shipwrack of faith and a good conscience ; with diuers other sayings to this purpose . Also these doubtfull speeches : He that endureth to the end . If ye hold fast vnto the end : Whose house ye are if ye continue . He that ouercometh and keepeth my words vnto the end . And againe : Let them be blotted out of the booke of the liuing . I will take away his part out of the booke of life , and out of the holy Citie . These Scriptures seeme to contradict all that is said before , and to proue that there is no estate to be attained vnto , but may be fallen from , lost and vndone againe . These Scriptures may seeme ( with men not instructed of God ) to contradict all what haue been mentioned before , and to proue a falling away from all grace whatsoeuer ; but with such as God hath been pleased to instruct , it is otherwise : and although not only your sects , but the Antichristian Church of Rome , the Arminians and others , doe conceiue and teach from these Scriptures , that there is no estate to be attained vnto in this life , but men may fall therefrom and perish : and because you will not admit ( as it were too grosse yee should ) of contradiction in Scriptures , wrest & wring all the former Scriptures which doe cleerly proue the contrary , either to make for this your erronious conceit , or else ( at least ) not to oppose the same ; yet I say neuerthelesse , the truth is , that ye are deceiued , not only in this , but in the other of your points , being ( most of them ) of the same nature , but all tending to the wrong marke . It is true , these Scriptures do plainly shew , that men may attaine to many excellent graces and gifts of the holy Ghost ; they may receiue the word with ioy , take the plough by the hand , be enlightned , beleeue and be baptized ; they may be branches in the vine ; they may haue a foule spirit cast out of them , and be swept and garnished ; they may taste of the heauenly gift , and be made partakers of the holy Ghost , and taste of the good word of God , and of the powers of the world to come ; they may be in some respects sanctified by the blood of the testament , and be cleane escaped from the pollutions of the world ; they may haue a kind of righteousnes , and be in some sort termed righteous men ; they may haue faith to cast out diuels , and doe many great works : all this they may attaine vnto , and yet come short of the chiefe things , fall away from all , lose all , and Christ may ( notwithstanding all these things ) iustly and truly say vnto them ( in the day of account ) Depart from me ye workers of iniquitie , I neuer knew ye . And it is as true , that there be greater and more speciall things then all these , which whosoeuer can attain , shall as certainly abide in Christ and be saued , as Christ abideth in the Father and liueth . But the greatest difficultie lieth in this , to distinguish these things rightly asunder , according to the meaning of the Scriptures , that so their true difference being discerned of vs , we may not only auoide the great confusion , which the want thereof hath caused in the mindes of many , and the sundry errors , they through their ignorance haue fallen into , but may be brought to examine and proue our selues by the rule thereof , whether our estates be yet such as will abide the triall in the day of account , or no. If we find that they be , we haue then great cause of comfort : if not , then haue we great reason to feare , and with all speed to humble our soules before God , and earnestly ●o desire him , that he would be pleased to forme his sonne Christ in vs , and to conforme vs vnto his image , which is the estate that will giue vs boldnes in the day of his appearing . Now that we may rightly vnderstand these things , and discerne their true difference , let vs obserue , that as the Gospel hath two seuerall operations in the hearts and consciences of men , ( to some it is the sauour of life vnto life , and to others the sauour of death vnto death , not of it selfe , but through the wickednes of mens hearts : ) so likewise there is a two-fold administration thereof , the one generall , common to all , the other speciall , peculiar to a few : that which is generall and common , is a publique declaration , that such a thing there is , whereby all men in general haue this benefit , ( namely ) y● whereas after Adam had sinned , before the promise was made , that the seed of the woman should bruise the Serpents head , there was no time nor place for repentance to any , nor remission of sins vpon any ground to be expected ; now since that time , by vertue of the promise , all sinne i● made pardonable , there is time and place for repentance to all , and remission of sinnes thereupon granted ; so that whosoeuer shall come , and with sorrow of heart confesse his sinnes vnto God , and humbly desire mercie and forgiuenesse at his hands , shall receiue it ; and thus far the Gospell is preached to all , euen to euery creature vnder heauen , as Saint Paul speaketh : so that there is not , nor hath been a nation or people , in any time or part of the world , that can truly say , we haue not heard it ; for ( as it is written ) their sound went forth throughout all the earth , and their words vnto the ends of the world ; and so all are left without excuse , because God hath not left himselfe without witnesse . But the maner and measure of Gods declaration of his Gospell , hath been diuers : he declared it vnto the nations of the Gentiles in former times , yea and at this present doth in diuers parts of the world , onely by the workes which he hath created , and benefits that he daily giueth them , as the heauens and firmament , day and night , Sunne and raine , and in that he giueth them fruitfull seasons , filling their hearts with food and gladnesse , with many other blessings ; all which do ( in their maner and kind ) preach and declare vnto them , that God is good and gracious to mankind , and hath some speciall respect vnto him , and doe also call vpon them daily to seeke him that made all , and giueth all those good things vnto them , and proueth vnto them , that if they had sought , they might haue found , in him , yet greater things , which some of them ( doubles ) haue attained vnto , & the rest by this means are left without excuse . He shewed it to the nation of the Hebrewes , not onely by his works and benefits , which they ( especially had in great abundance , ) but in another more excellent maner , and in a far greater measure , as namely by the testimonies of the Fathers , and by the ministerie of Moses and the Prophets , who receiued it from God , and spake as they were moued by the holy Ghost ; he stretched forth his hand all the day long vnto that people , preaching his Gospell ( the word of faith vnto them ; so as that they of all other , had least reason to say in their hearts , Who shall ascend into heauen for vs , to fetch it vs ? or who shall go downe into the deepe to bring it vs , that we may heare it and doe it ? but the word was nigh enough vnto them , euen in their mouthes and in their hearts , and if the Gentiles were left without excuse , much more they . And now he hath spoken and declared it vnto vs in these last times by his Sonne Iesus Christ , that Seed which was promised to Adam , to Abraham , was spoken of by Moses , foretold by the Prophets , in whom , by whom , and through whom , all blessings , all hope , all grace , and life is granted , is purchased , is to be attained , by him ( I say ) and by his holy Apostles , in the power and gifts of the holy Ghost , he hath declared vnto vs all things cleerly , many whereof being such as in all other former ages were not knowne : so that the earth floweth with the knowledge of the Gospell in these dayes , aboue all those other times past , and many haue been enlightned through the preaching of it , by the Spirit , and haue beleeued and giuen their assents vnto the truth of it ; many haue tasted of the heauenly gift , and haue been made partakers of the holy Ghost , haue tasted of the good word of God , and of the powers of the world to come ; many are able to preach and discourse thereof in great and excellent measure ; and if the Hebrewes could at no time ( truly say , we haue not heard it ) nor yet those Gentiles that had not the Law , to wit , those Scriptures and ordinances of the Law , which the Hebrewes had : what can we then say , who haue not only had all the meanes and light which those Gentiles & Hebrews had , but also the plaine reuelation of the Gospell , according as it was foretold to be in these last times , confirmed by the death & resurrection of Iesus Christ , and left recorded vnto vs by his holy Apostles in full measure ; how can it be ( I say ) therefore , but that the things which we haue heard and beleeued , will be vnto vs the sauour of death vnto death in a fuller and larger measure , then vnto any of them , seeing we haue receiued a greater & larger measure of knowledge , if we obey not the Gospell , if we attaine not vnto the speciall grace and benefits thereof : for as the Lord himselfe testifieth , He that knoweth his masters will , and doth it not , shall be beaten with many stripes . But some will say , we haue not onely knowledge of his will , but obedience also , we are not like vnto those strange fornicators and idolaters of the Gentiles , nor as the cruell , vnbeleeuing Hebrewes , which killed the Prophets , and murdered the Lord of glorie ; neither are we of the common sinners of the world , though we haue been so heretofore ; nay the power of the holy Ghost , by the preaching of the word of God , hath altered vs , the foule spirit is now cast out by a stronger then he , we are now cleane escaped from the filthinesse of the world , our liues and actions are reformed , we apply our selues now to the hearing of the word , we conferre thereof , and reade it oft , we pray also oft , we receiue the Sacraments oft , we instruct our children and our seruants in the principles of Christian religion , we keep the Sabbath , we distribute of our goods to the poore , we neglect no dutie which we conceiue we ought to performe ; so that we are washed and sanctified by the blood of the testament . I confesse , thou hast here a kind of obedience , and doest ( in part ) thy masters will , and art so far forth sanctified by the blood of the testament , for by it , all graces and gifts of the Spirit are purchased , and thou couldest neuer haue attained to these things but by vertue of it ; yet I say , notwithstanding all this , the chiefe thing may be wanting in thee ; for if this be to do thy masters will , according to our Sauiours meaning , then ( doubtlesse ) the Scribes and Pharises did his will as wel as thee ; they made cleane the outside of the cup and platter , they had such a kind of beliefe , and were as strict in all outward obseruations as all this , and yet their insides were foule , their hearts were full of rancor and malice ; and so may it be with thee for all this . Here is a faire blade indeede , but where is the fruit ? Doest thou not know that except thy righteousnes exceed the righteousnes of the Scribes and Pharises , thou shalt in no wise enter into the kingdome of God ? Herod heard Iohn gladly , and did many things willingly ; and Iudas no doubt was faire in the leafe , but his heart was euer corrupt , as the Euangelist testifieth , saying , This he spake , not that he had care of the poore , but that he was couetous , and carried the bag . How thinkest thou , can an euill tree bring forth good fruit ? or can one and the same fountaine , bring forth sweet waters , and bitter ? Or can a stincking polluted fountaine , bring forth sweet waters ? The heart of man is the tree or fountaine , from whence either good or euill commeth , as Christ himselfe testifieth ; A good man out of the good treasure of the heart , bringeth forth that which is good ; and an euill man out of the euill treasure of his heart , bringeth forth that which is euill . If thy heart be euill and vncleane , how canst thou then bring forth from thence any good fruit ? Grant thou art sanctified outwardly , thou hast belieued and art baptized , thou hearest the word with ioy , thou art all as before is spoken , yet if in heart thou beest hard and vnrepentant , proud , puft vp , couetous , vnmercifull , one that louest thy selfe and this present euill world , enuious to others , cruell , what will all thy beliefe and righteousnes auaile thee ? Nay , admit thou hadst all faith , so as thou couldest moue mountaines , and that thou shouldst giue all thy goods to the poore , and thy bodie to be burned , and that no man could tax thy heart by any euill fruit that yet appeared , nor thy selfe perceiue thine owne heart to be euill ; yet if thou hast not that faith which worketh by loue , that loue with her naturall properties , which the Apostle describeth , saying , Loue suffereth long , and is kind , it enuieth not , it vaunteth not it selfe , it is not puffed vp , it behaueth not it selfe vnseemly , it seeketh not her own , it is not easily prouoked , it thinketh none euill , it reioyceth not in iniquite , but it reioyceth in the truth ; It beareth all things , it belieueth all things , it hopeth all things , it endureth all things . I say if thou hast not that faith which bringeth forth these effects , thou art nothing , thou art but as a sounding brasse , and as a tinckling Cimball , notwithstanding all thy gifts of knowledge , faith , prophesie , righteousnes , or whatsoeuer , and shalt be found to be , but either as the high waies side , or as the stony ground , or thornie ground mentioned in the Gospell , which indured not , which neuer came to bring forth goodfruit , neither in the greatest , nor least measure , ( like vnto the good ground described after , ) and thy end will be like that earth , which notwithstanding the raine commeth oft vpon it , bringeth forth nothing but thornes and briars , and is therefore neere vnto cursing ; and as the tree , which though it haue had much dressing , yet because it bringeth not forth goodfruit , is hewen downe and cast into the fire . Consider therefore what neede there is , that we should dilligently enquire into these things , and see the difference betweene these two estates , and that our care and study , might , and dayly should be to learne the best . Now touching the speciall administration of the Gospell , and those gifts of the Spirit , which are perticuliar to afew , euen Gods elect onely . The speciall administration of the Gospell is this , namely a particular application , or preaching the word of promise , the glad tidings of peace , the forgiuenesse of sins to the soule of a sinner , whereby he is truly possest of the grace & loue of God in Iesus Christ through faith in him , and of the forgiuenesse of his sinnes ; And this is neuer done but by a speciall gift and power of the holy Ghost . Now the course which God doth take to effect and bring this thing to passe , is this ; when and after such time , as God by the generall administration of his Gospell , hath made knowne , and by a common gift of the Spirit , hath caused them to beleeue , and assent vnto , the summe , or necessary parts thereof , as namely , that repentance and remission of sins is granted to sinners , and saluation to all that can attaine thereto : then doth he by a special & more effectuall gift of the Spirit , work vpon the hearts of his elect , whom he fore knew , and had predestinate , calling them to repentance ( that is to say ) turning them from all their sinnes , and from the wayes of all the fleshly , and sinfull pleasures , wherein their soules had formerly delighted , into a great feare & sorrow for the same , and with many teares to lament the time that euer they tooke pleasure therein ; and falling downe before him , with humble and contrite hearts , confesse their sins vnto him , desiring in an vnspeakable maner , mercy and forgiuenesse at his hands , peace , loue , and reconciliation with him ; which till they obtaine , they can take no rest , they haue no ioy , they cannot be satisfied , none of all their former delights will afford them now any comfort ; they stand aloofe looking strangely vpon them , like friends in aduersitie , finding them now no fit companions for them ; Nay , there is not any thing , that will , or can relieue their poore distressed soules , or giue them their desired content , but onely the loue of God in Iesus Christ , sealed in their hearts by his holy Spirit of promise . These are those poore which the Scriptures speake of , vnto whom Christ was sent to preach good tidings , the bruised and broken in heart , them that labour sore , and are heauie laden , the sicke , the lost , the dead , which Christ came to binde vp , to heale , to seeke out , to quicken and raise to life ; these I say , and none but these , are they whom the Prophet speaketh of , testifying of the Sauiour , and of the speciall administration of the Gospell of peace : saying , The Spirit of the Lord is vpon me , and he hath anointed me to preach good tidings to the poore , he hath sent me to binde vp the broken hearted , to proclaime liberty to the captiues , and the opening of the prison to them that are bound , to proclaime the acceptable yeare of the Lord , and the day of vengeance of our God , to comfort all that mourne , to appoint vnto them that mourne in Sion , to giue vnto them , beauty for ashes , the oyle of ioy for mourning , the garment of praise for the spirit of heauinesse , that they might be called , Trees of righteousnes , the plantation of the Lord , that he may be glorifiea . And these are the poore , of whom Christ himselfe speaketh , saying , And the poore haue the Gospell preached vnto them ; or receiue the Gospell , as some translations haue it ; for the word doth import such a preaching , as doth imply a receiuing of it , in the heart of him to whom it is so preached , as also doth the words of Esay before mentioned . And although all haue it preached vnto them in the former generall maner , yet none haue it preached vnto them in this speciall peculiar sort , but these poore repentant persons onely , who alone are capable of the receit thereof , by faith vnto Iustification ; ( & this is that effect of the holy Ghost in the heart of man , ) which the Scriptures call , The baptisme of Iohn , the baptisme of water , the baptisme of repentance , the birth of water , the baptisme which Iohn preached , the preparation of the Gospell of peace , repentance ; which is , the beginning of the Gospell of Iesus Christ , the first principall of the doctrine of Christ , the beginning and first part of regeneration , as the Scripture declareth it ; the labour and trauell in the birth , but not the full perfection of the new birth , onely the soule of the sinner trauelleth readie to be deliuered ; this is the second effect of the holy Ghost , but the first peculiar . Then doth God in the third place , reach forth his hand , and taketh hold of this poore labouring soule , and by another speciall effect , and power of the holy Ghost , doth deliuer him , and bring him forth , washeth him & cleanseth him from his bloud , wherein he lay polluted , his sinnes which cried out so iustly against him , and lay so heauy vpon him , easeth him of all , and writeth in his heart of flesh , his contrite repentant heart , his couenant of mercie and loue , which it so much desired , assuring it , that he is now reconciled with him , and that his sins are cleane forgiuen and forgotten , neuer to be reckoned or remembred more ; and that he hath loued him , and doth loue him in Iesus Christ , and will neuer put him out of fauour , so long as Christ remains in fauour . This is the special administration of the word , and that gift of the Spirit , whereby Christ is formed in the heart of the poore repentant sinner through faith , by which he is iustified from all his sinnes , and his heart sanctified , and is the second part and finishing of the new birth ; and these are alwayes together in the act of iustification , the word , the Spirit , and faith ; so that a sinner cannot be said to be actually iustified , till the couenant of remission of sinnes , which God hath made to the repentant sinner , be applied by the Spirit to his broken heart , and that he beleeueth in his heart that his sinnes be forgiuen , and that God loueth him in Iesus Christ : and this administation of the word , gift of the Spirit and faith , are expressed in Scripture , and distinguished from all other administrations , of the word , gifts of the Spirit , and kinds of faith whatsoeuer , by seuerall distinct names . As first , this administration of the word is called in Scripture , The glad tidings of peace and good things , good tidings , the binding vp of the broken heart , libertie to the captiues , The opening of the prison to them that are bound , Comfort to the mourners , The reuiuing of the spirits of the humble and contrite , The couenant of the remission of sinnes , The couenant of life and peace , The kingdome of God ; Ease , Rest to the soule . The word of his grace , The word preaching peace by Iesus Christ , The word of reconciliation , &c. And it is so called in regard of the great and speciall benefit it bringeth , & doth administer vnto the soule of the repētant sinner , by the applicatiō of the Spirit . And for that it is directed of God , and appointed to be preached to such , and to no 〈◊〉 For though the Gospell be preached to all , in a generall consideration ( as before is shewed , ) yet ( as it is here intended ) it belongeth to none , nor is to be preached to any but the repentant only . And repentance , though it be a part of the Gospel , as it is sometimes in a generall maner proposed , yea the beginning and first principle thereof , and a peculiar gift of the Spirit , as before also is noted ; yet ( as it is intended in these seuerall Scriptures ) repentance is no part , but onely the preparation thereunto , or the making ready the heart of a sinner for the same ; in which consideration , Iohn the Baptist , and our Sauiour both preached , saying , Repent , for the kingdom of God is at hand : where they make repentance to be one thing , and the kingdome of God ( the glad tidings of the Gospel ) another ; & require repentance in the first place , as a thing necessary to be effected in them , before they could receiue by faith the glad tidings of the Gospell , the kingdome of God , which was at hand to follow after , and to be preached vnto them thereupon . Which order was also obserued by the Prophets before ; as Dauid , To day ( saith he ) if you will heare his voice , harden not your hearts , &c. lest ye enter not into his rest . In which words he declareth plainly to the people , that if they would beleeue the promise of entrance into rest , and so by faith enter thereinto , they should vnharden their hearts , that is to say repent , otherwise there was no possibilitie of beleeuing , of entrance . And secondly , as the speciall administration of the word , which is so peculiar to the repentant , is distinguished from all other common administrations ; so is the Spirit , or rather the effect of the Spirit , by which this glad tidings of peace is applied vnto , and written in the heart of the repentant , set forth and distinguished also in Scripture from other gifts of the Spirit , by peculiar and distinct names : as , The baptisme of the holy Ghost , The birth of the Spirit , The renewing of the holy Ghost , The Spirit of Christ ; The Spirit of the Sonne , which crieth Abba , Father ; the Spirit of adoption , the Spirit of life , the Spirit of truth , the Comforter , the anointing of the holy Ghost , and such like . And it is so called in regard of the speciall effects it worketh in the hearts of the repentant , beyond those that are common to others , as faith , righteousnesse , peace , ioy in the holy Ghost , and other vnspeakable comforts and treasures of life . And thirdly , as the word and Spirit , so the faith which the Spirit causeth in the heart of the repentant ( by the application of the same word of God , and the testification of his loue vnto it ) is also exprest and distinguished from all other kinds of faith , by speciall distinct names : as , The faith of Gods elect , The faith of Christ , The faith of Iesus Christ , The effectuall faith , The faith of the Sonne of God , The faith of the Saints , Their most holy faith , Their precious faith , The faith which iustifieth , The faith which sanctifieth the heart , The faith of Abraham , The faith which worketh by loue , &c. And it is so called , in regard of the special grace , mercie & loue of God in Iesus Christ , which is shed abroad and sealed ( by the Spirit ) in the heart of him that possesseth it ; and also in respect of the excellent fruite it doth produce and cause to come forth of the same heart , which is now truly sanctified by it , and in which ( Christ being now formed ) dwelleth : as , mortification to sinne and to this present world ; loue to God , and to Christ the Lord , who hath so truly loued them ; loue to the truth , loue to the children of God , loue to all men : which fruite we will also search for the true nature of , and enquire how the Scriptures doe seuer it from all outward appearances and shewes which come neare vnto it , hauing the forme thereof , but is not the same in truth and power . Like as the trees that are planted by the riuer side , do bring forth their fruit in due season ; and as the good ground , which hauing receiued the seed that is sowne therein , bringeth forth fruit , a hundred , sixtie , and thirtie fold ; and as the earth which drinking in the raine that cometh oft vpon it , bringeth forth herbs , meet for him by whom it is dressed : so do these righteous trees and branches of the Lords owne planting , his good ground and earth , which he hath thus dressed and watered , bring foorth fruite meete for him their Lord , the good husband-man , that hath planted & dressed them . First , as they haue receiued mercie at the hands of God by faith , and are assuredly perswaded in their hearts of the forgiuenesse of their sinnes : so doe they now perfectly and truly , euen from their very hearts , hate all sin , yea and the garment that is defiled therewith , and abstaine from all appearance of euill , mourning and lamenting when at any time they do but think thereon ; and mortifying their members and affections of flesh , do restrain them frō their old accustomed wayes , remēbring that they are washed and redeemed with a great price , euen with the blood of the Lamb of God , that they should now be holy , as their heauenly Father is holy , that hath chosen them . And though they finde the law of their members to rebel and fight against the law of their minds , enticing them night & day , with strong motions and perswasions to regard and giue entertainment againe to their former lusts and pleasures , yet they remembring the day of their feare and great distresse , sigh and weepe in soule , to thinke that they should yet be constrained by the force of their owne flesh & members thereof to cast but an eye , or once to thinke vpon that which now their soules do loathe , and from which they haue been so graciously deliuered . And therefore remembring Lots wife , and the end of those that hauing taken the plough by the hand , looke behind them , by whose examples their Lord hath forwarned them , dare not presume to turne aside , and grieue the holy Spirit , whereby they are sealed vnto the day of redemption : but if they should ( through the strength of temptation and their owne weaknesse ) fall , they go foorth and weep bitterly , till they be restored by faith to strength againe ; and neuer fall or looke behind them so , as to giue entertainment in soule , to their old delights of sin againe , or to embrace this present world , or pleasures thereof as aforetime : nay , though they be hated , reuiled , and scorned of all men , and made a gazing stocke both to men and Angells , yet still they go on their way out of the camp following their Lord , and willingly bearing his reproach , counting his rebukes , greater riches then all the pleasures of the Egypt of this world , which is now crucified to them , and they to it . And so in patience possesse they their soules , hauing an assured hope , that though now they goe on their way weeping , sowing precious seed , yet there will come a day wherein they shall returne with ioy , reape the fruit of their labours , and bring their sheaues with them . Secondly , as they doe hate sin and mortifie the flesh with the affections and lusts thereof , and crucifie vnto themselues this present world and themselues vnto it ; so doe they now , on the contrary part , loue God with all their heart , and with all their soule , and delight in him and in his wayes : and this their loue vnto him is caused by that loue wherewith he first loued them , which he hath shed forth and sealed in their hearts by his holy Spirit , and wherEof they are now assuredlie perswaded , as it is written , Wee loue him , because he loued vs first . And as to be beloued of God , is a blessing beyond all comparison , a treasure not to be vttered , so their loue to him is a fruit , which no man is able to conceiue the nature of , but they alone in whose hearts his loue is first shed forth , and they certainly perswaded thereof . And as they loue God the Father , so doe they loue Christ his Sonne , who hath redeemed them from the thraldome of their sinnes ; and their loue to him is likewise caused , by his loue which was first made knowne to them , and is exprest in this , that while they were his enemies , he died for them , that they should be reconciled to God his Father , and be made the Sonnes of God by adoption in him . And greater loue then this hath no man , that one should die for his enemies ( and specially such a one ) to bring them to so great honour , therefore their loue to him is also vnspeakeable . And as they loue God the Father , and Christ the Redeemer , so loue they the children of God who are borne of him , and made partakers with them of his grace and loue in Christ ; As it is written , He that loueth him that begetteth , loueth him also that is begotten of him . And this their loue vnto the children of God , as it is not now for naturall respects , though in that regard they also loue them , but because they are in grace and loue with God , and do belong to Christ , whom they serue and belong vnto : So their loue vnto them is heauenly and spirituall , and such as no man hath , nor can attaine vnto , vnlesse he be borne from aboue of water and the Spirit , as they are . For the children of this world who are borne but of flesh , as they know not the children of God ( that are borne & begotten of him ) because they know not him that hath begotten them , nor Christ whom they serue and follow : so neither doe , nor can they loue them for his sake , nor haue part and fellowship with them in their spirituall and heauenly communion . They pray together as children of one Father the Lord of hosts , and praise his name with one accord ; they suffer together as members of one bodie , euen that body whereof Christ is the head ; they weepe together , and they reioyce together , and are of like affection one towards another ; and if any of them haue this worlds goods , ( called in Scripture the vnrighteous Mammon , because of the vnrighteous vse which the louers thereof doe applie them to , ) they ( according to the commandement of their Lord , like vnto the vniust Steward ) make them friends therewith . If Christ hunger , they feed him ; If he thirst , they giue him to drink ; If he be naked , they cloth him ; If he be sicke or in prison , they visit him . And though he himselfe be now in heauen , & they cannot do it to him , neither needeth he as touching his owne person , yet in so much as they do it to his brethren the children of God , they doe it to him , and he and his Father both , will be their friends in time of neede , and will receiue them into euerlasting habitation . Yea though they haue not the plentie of this worlds goods , but shall out of their pennury cast into this his treasurie , the least mite , or shall giue to eate , to any of the seruants of God , and bretheren of Christ , out of their scarsitie , the least portion of bread or oyle , or but a cup of cold water to drinke , because they belong to Christ , they shall not lose their reward , but in the day when he shall come in his glory , and all his holy Angells with him . And when he shall sit in the Throne of his glory , and that all , of all nations shal be gathered before him & called to accompt , he will say vnto them , Come yee blessed of my Father , inherit the kingdome prepared for you , from the foundation of the world ; for I was an hungry , and yee fed me ; I was a thrist , and ye gaue me drinke ; I was naked , & ye clothed me , &c. And whereas on the other side , he will say vnto all that haue not done any of these things for his sake . Go ye cursed into euerlasting fire , prepared for the Diuell and his Angells ; for I was a hungry , and ye gaue me no meate ; I was a thirst and ye gaue me no drinke ; I was naked , and ye clothed me not , &c. For the loue that is showed to the children of God , the bretheren of Christ , because they belong to him . Of all the fruits and workes of righteousnes , that can be performed by man , to man , is of greatest esteeme with God , and hath the promise of reward aboue them all , not by reason of any worthines of desert , that is therein , but onely for his promise sake , and because it pleaseth him for his Sonne Christs sake , so to accept of it and reward it . And therefore for this especially shall all men be called to accompt in the day of iudgement , and iudged according as they haue done , or haue not done the same . And because it is the chiefest fruit , whereby the inward estate of the children of God is knowne and discerned from the children of this world , in whom it is not , but the contrary euills . Therefore doth the Lord put vs in minde thereof afore hand , because we should now in our life times before that day commeth , learne to know the Lord , that we may also know the children of God , and loue them . Hereby we know that we are translated from Death to life , because we loue the brethren . And hereby we know that we loue the children of God , when we loue God and keepe his Commaundements . And last of all this fruit of faith doth extend it selfe to euery man else whatsoeuer , ( onely such excepted ) as doe hate God , and haue blasphemed the holy Ghost , whose sinne shall neuer be forgiuen them , neither in this world , nor in the world to come , who may not be prayed for , but are to be held as execrable vnto the day of the Lord. They loue ( I say ) all men as brethren , yea euen their enemies , and knowing that they are both , ( as touching nature ) descended of one stocke , and that they themselues were once far off , and strangers from the Common-wealth of Israell aswell as they , and also that God doth as freely inuite them , and call vpon them to repent and belieue his Gospell as he did them . And because no man can tell when , or to whom God will giue repentance and remission of sinnes , therefore they loue them as brethren , and do exhort and beseech them dayly that they would repent and turne vnto God , and humbly confesse their sinnes vnto him , and earnestly seeke and desire grace & mercie at his hands , declaring vnto them what great things he hath done for the redemption of man , and what grace and loue ( they for their parts ) haue already found , who were by sin as far spent as they . Though they hate these , yet do they loue them , and pray vnto God for them with many teares . If they hunger fhey feed them , If they thirst they giue them to drinke , If they want clothing , or harbor , or be in any other kind of distresse , they ( according to that portion God hath giuen them , ) minister vnto them . If they curse them , yet they blesse them , If they persecute and kill them , yet still they loue them , and make request to God for them , that he would not lay their sinne to their charge , but forgiue them . This is the perfection which the Scriptures speake of , the new commandement , the garment washt white in the bloud of the Lambe , the righteousnes of Saints , euen that righteousnes which exceedeth the righteousnes of the Scribes and Pharises ; yea , and the faire pretended righteousnes of all pharisaicall vnregenerate christians , who for a like kind of stricknes , in some such outward obseruations , would faine be counted holy , though their hearts were neuer sanctified : This fruit , I say , doth far surmount their blade also : This is the first resurrection , which the Spirit mentioneth , saying , Bessed and holy is he which hath part in the first Resurrection , on such the second death shall haue no power . These are they that be risen with Christ , and seeke those things that are aboue where Christ sitteth at the right hand of God , to whom old things are past away , and all things are become new , these are not of the world , neither doe they loue the world , nor the things of the world , but the loue of God the Father is in their hearts , and the loue of Christ , their conuersation is in heauen , and they minde heauenly things : the Lord their God is now their portion , he is their refuge in all times of neede , in all their distresses they flie to him for succour , and from his hands onely do they expect reliefe ; therefore to him onely do they pray as to their God and Father , on his name they call , and on no other , earely in the morning , and late in the euening with broaken and contrite hearts , ( the sacrifice which he neuer did despise ) come they before him , and humbling themselues , their soules and bodies at his sootestoole , confesse vnto him their great weaknes , and vnworthines , and knowing they haue no other God or Father , in whom they may put their trust , but him alone : Therefore in sure consideration of his grace and loue , being confounded in themselues and ashamed , as touching their owne will and workes , and giuing all praise and honour vnto his holy name , they do beseech him , ( though they be not worthy the least of his mercies ) that he would be pleased ( notwithstanding ) to extend his grace and loue vnto them , and poure forth his holy Spirit , the ruler and gouernour of his kingdome here on earth , into their hearts , to comfort , sanctifie , and guide them in his truh , that being guided and sanctified thereby , they may euermore doe his will , obey his commandements , and walke before him here on earth , euen as his holy Angells and seruants doe in heauen . And acknowledging his goodnes towards them , his prouidence , and care , in feeding and cloathing them , and giuing them all other things which the necessities of this their present life requires ; do request him also , that he would dayly supply and continue the same , with his continuall blessing thereon , receiuing them alwayes with thanksgiuing , knowing that they are all sanctified by his word and prayer . And calling to mind their manifold sinnes and trespasses , which they in their flesh and bodies of death doe dayly commit against him , poure out their soules in teares before him , bewailing their wretchednes and misserie herein , beseeching him for his Son Iesus Christ his sake , through whom they haue now great confidence of his grace , that he would not lay their sinnes to their charge , but forgiue them , hauing also a true testimonie in their consciences ( which they likewise cleere before him ) that they are at peace with all men , and doe forgiue euen their enemies ; and so withall doe earnestly intreate him , that he would vouchsafe them his gracious and Fatherly perfection to sustaine and keep them , that no temptation may at any time preuaile against them , to leade , or any way to induce them to commit euill in his sight , but that they may by the power of his grace and holy Spirit withstand the same . And so reposing their trust and whole affiance in him , they rest in peace , knowing also , and acknowledging that the kingdome and the power , and the glory is his for euer and euer Amen . Thus these iust and sanctified seruants of God , goe one from strength to strength , as the Prophet speaketh , and from faith to faith , neuer giuing ouer , nor turning backe , nor falling away from the liuing God , like those that haue an euill heart and vnfaithfull , but still step forward , drawing neerer and neerer vnto God , with a true and good heart in the full assurance of faith , vntill they come to see his face in the promised Ierusalem . For the iust doe liue by faith , as it is written , For yet a little while , and he that shall come will come , and will not tarry . Now the iust shall liue by faith : But if any draw backe , my Soule shall haue no pleasure in them . But saith the Apostle we are not of them , that draw backe to perdition , but of them that follow faith , vnto the sauing of the Soule . In these words , he putteth a plaine difference , & doth distinguish between them , whose hearts being euill , and vnfaithfull , do turne backe to perdition , and them whose hearts are true and iust , and who hauing the full assurance of faith , doe perseuere and continue vnto the saluation of their soules . As if he should haue said : There be some indeed ( whose hearts were neuer sanctified by the faith of Gods elect , the faith of Abraham ; But onely by a generall kind of faith , their outward parts , their house was a little Superficiallie swept , which fall backe to destruction ; ( but we ) meaning himselfe , and such sanctified soules with him , as himselfe was , we are not of that sort , but of another , euen of them which doe beleeue after another maner , who haue the faith of Abraham , the faith of Gods elect , the effectuall faith , the faith of Christ , the faith that worketh by loue , the faith which maketh a sinner iust , the faith by which the iust doe liue , and are saued . Which very thing Saint Iohn also cleereth , speaking of the Antichrists , that were gone out from them . They went out from vs ( saith he ) but they were not of vs ; If they had bin of vs , they would no doubt , haue continued with vs ; But they went out from vs , that it might be made manifest , that they were not all of vs. In which words he proueth planly , that if they had euer beene of the faithfull sort , ( namely the sanctified in heart ) whereof Iohn was one , they had neuer fallen back , but had ( without all doubt ) continued , but by this their falling off , it was made manifest ( which was not so cleere before ) that they were neuer of them , what outward shewes soeuer they made . The very same ( againe ) is manifest concerning Iudas ; for after he had plaid his treacherous part , that he was discouered and burst in peeces , the Spirit of God taking notice of his former pretended charitie to the poore , which he vttered in these words . Why was not this oyntment sold for three hundred pence , and giuen to the poore ; And of this euill couetuous and theuish heart at the same time , he saith , This he spake , not that he cared for the poore , but because he was a theefe , and had the bag , and bare what was put therein . So that Iudas was neuer any of the faithfull , his heart was neuer vpright from the beginning , he belieued not in his heart vnto Iustification , he had not the faith of the Saints , the faith that worketh by loue , the faith of Christ , as Christ himselfe testifieth against him , saying , But there are some of you which belieueth not , and Iudas was one of them , and the speciall man aimed at , as Saint Iohn in the next wordes noteth , saying , For Iesus knew from the beginning , who they were that belieued not , and who should betray him . And Iesus said vnto them , therefore said I vnto you , that no man can come vnto me , except it be giuen him of my Father . Meaning by comming vnto him , belieuing in him vnto iustification , as he said , Come vnto me all ye that are weary and heauy laden , &c. And againe , All that the Father giueth me , commeth to me , and him that commeth to me I will in no wise cast out . Therefore the text saith . From that time many of his Disciples went backe , and walked no more with him . And Iudas though he taried after them ( yet a while ) it was but to make vp the full measure of his sinnes ; For his heart was then as euill , if not worse then theirs , as Christ testifieth to his face , in the presence and hearing of the other Apostles , saying , Haue I not chosen you twelue , and one of you is a Diuell . This he spake of Iudas , and though he be here said among the rest to be chosen , it is to be vnderstood but of his outward office , and in respect of the common guifts of the Spirit which he had receiued . And although this was the case of Iudas , and of his fellow disciples , who could not relish the words of eternall life , which Christ spake , saying , Except ye eate the flesh of the Sonne of man , and drinke his blood , ye haue no life in you : and the case of those Antichrists , and of those vnfaithfull euill hearted draw-backs , as it hath been the case of many thousands more , and is still at this day ; yet the case of Peter , of Iohn , and the rest of the Apostles was far otherwise , as is now also the case of all regenerate true hearted Christians ; they beleeue to the sauing of the soule ; they eate the flesh of the Sonne of man , and drinke his blood , spiritually by faith , and haue eternall life abiding in them ; they dwell in Christ , and Christ in them ; they are borne of God , and therefore draw not backe , sinne not to perdition , for the seed whereby they are begotten remaineth in them , neither can they so sinne , because they are borne of God ; nay , they are sealed ( by the holy Spirit of promise ) vnto the day of redemption ; they ouercome the world , endure and keepe his words and works vnto the end ; they are the liuely stones of Gods temple , built vpon the chiefe corner stone , who are made a spiritual house , to offer vp spirituall sacrifices acceptable to God by Iesus Christ ; his Church , against which , the gates of hell shall not preuaile ; they are the good ground spoken of , the good trees , which cannot bring forth euill fruit , but good only ; the euill which they doe ( at any time ) is not their fruit , because it proceedeth not from their hearts , but is done vnwillingly , through weaknesse , for in their hearts they serue the law of God. The Scriptures account that to be a mans fruite , which cometh from his heart , whether it be good or euill , because thereby the nature of the fountaine ( which is the heart ) is knowne , as the nature of trees are by their fruite . So that the nature of a good man ( I meane that which is borne of the Spirit , not his fleshly nature ) is now to bring foorth good fruite only , as Christ testifieth , saying , A good man out of the good treasure of his heart , bringeth foorth that which is good . We can do nothing against the truth , saith the Apostle . A good tree cannot bring forth euill fruite . And whereas the Scriptures speake so often after this maner : If ye hold fast vuto the end . If ye continue . Him that ouercometh , and keepeth my words , and works to the end : then are ye his house , then will he approue of ye , then shall ye be saued . And on the contrary , He that looketh behind him ; He that endureth not ; If any draw backe , or fall away , &c. he is not meete for the kingdome of God ; My soule shall haue no pleasure in him ; There remaines no more sacrifice for sin . The drift of the Spirit of God is to informe vs of the different estates and conditions of Christians ; of the danger of the one estate , and of the well being and safetie of the other ; that so we seeing the difference , and being forewarned thereof , might not depend vpon that which is so dangerous , but striue vnto that , wherein there is safetie . And where it saith of some , Let them be blotted out of the booke of the liuing . I will put his name out of the booke of life . The meaning is not , that God will put any mans name out of the booke of life , that is written therein , but his meaning is , that such desperate and wicked persons , as blaspheme his truth and Spirit , shall be set down as it were with a blot , cursed , vtterly excluded , and pronounced against , for such as there is no hope , or place for repentance , as was Iudas and others of his companions , of whom it was foresaid : Let them be blotted out of the booke of the liuing ; let them not be written with the righteous , &c. for they persecue him whom thou hast smitten , they talke to the griefe of those whom thou hast chosen . So that whereas men may seeme to haue a place among the Saints in the Church of God , and to be in as good an estate as they , by reason of some gifts of the Spirit , which they may receiue , and some alteration the word of God may worke in them ; yet ) being neuer sanctified in heart , by the faith of the Sonne of God ) in time they discouer themselues to be in heart euill , and aduersaries to the truth , and such as God doth by his word exclude and pronouuce cursed children , twice dead , and pluckt vp by the rootes , such as neuer had nor shall haue their names written with his people , in his records of life , which before their discouerie might seeme both to themselues and to others , to haue ; and therefore it is said , And from him that hath not , shall be taken away , euen that which he seemeth to haue ; which seemeth also to be an improper speech : for how can that which a man hath not , be said to be taken from him . He had something , may some say ; and it is true , he had heard and receiued the word with ioy , but not in deepenesse of root , not in a good heart , his heart was neuer sanctified by faith , like vnto his , that brought forth fruit , he was enlightned , and had tasted of the good word of God , and of the powers of the world to come ; but he seemed and made shew to haue more , he presumed ( no doubt ) that his name was written in the booke of life , which was more then that he had receiued could warrant him . This his pretended shew is now also taken from him , and his name is ( openly ) by the iust sentence of Gods word , put out of all hope , of being , or euer to be written in the book of life , and he is now ( like the earth , which bringeth forth nothing but briars and thornes ) neere vnto cursing ; it is impossible he should now be renewed . For nothing is secret ( saith the text ) that shall not be made manifest , nor any thing hid , that shall not be knowne , and come to light ; Therefore ( saith he ) take heed how ye heare . For whosoeuer hath , to him shall be giuen , and he shall haue abundance ; and whosoeuer hath not , from him shall be taken away , euen that which he seemeth to haue . But what is the booke of life ; for peraduenture it is a secret to some ? doubtlesse , It is both Gods secret , and reuealed decree or will , concerning such as shal be saued ; by that which is reuealed , the secret is made knowne . His secret decree , we haue in the first beginning of our writing shewed , ( which briefly is this : ) That God ( before the world was ) foreseeing the fall of mankind , did chuse in Christ a certaine number of them to life and saluation , which were all foreseen and knowne of him , and recorded by his decree , in the roule of Christ , before they were ; his reuealed will or decree , ( which we haue before also at large exprest ) is ( briefly this ) namely , the speciall promises and testimonies of life and saluation , which are most fully and often recorded , ●nd testified in the Scriptures of God , to , and concerning such persons , in such maner qualified , as we haue before ( according to the Scriptures ) described . So that euery man so qualified , may see and know , through the Spirit of God , in and by the same records , his name , to wit , his person , soule and body , decreed and recorded of God in Christ , euen from the foundation of the world , to be for life and saluation . This is the booke of life of the Lamb slaine , for in him it was and is done , and of this decree there is no alteration . And whereas it seemeth to some , that God doth alter his purpose , and change his word , because he sometimes promiseth blessings and life to men , which ( by reason they , on their parts , do not that which he requireth ) he performeth not ; and likewise threatneth iudgement , which by reason men repent , he executeth not . The truth is , it doth but so seem to ignorant men , who doe not rightly conceiue of the power of God , nor vnderstand the drift and scope of his word . For God is not like vnto men , to purpose one thing to day , and resolue vpon another to morrow ; but whatsoeuer he hath decreed in his heart , shall surely come to passe , though he sometimes vse to speake after the maner of men , because he knoweth they are but men whom he speaketh vnto . He publisheth his Gospell to all men in generall , and doth promise saluation to all men that repent and beleeue , and he requireth repentance and faith of all , yet ( notwithstanding ) but few do repent and beleeue , and so come to saluation ; doth God therefore alter his purpose , and change his word ? He also gaue a law to all men before , and required obedience thereunto , promising life likewise to all that obeyed it , but no man euer kept it , and liued thereby ; did God therefore alter his purpose and change his word ? nay , God did neuer purpose in his heart , nor promise , that any man should here ( in the flesh ) keepe his law and liue by it , though the Familists say he did ; neither was it giuen to that end , though they affirme it was . For if it had bene so , God would neuer haue giuen the other ; nay he knew , such was mans miserable condition by his fall , and the fiery sharpnes of that law against him , that it was so farre impossible for him to keepe the same , and liue thereby , as that it vtterly slue him , and kept him off . Therefore God hauing decreed in his heart to saue some , was pleased to giue the other : if he had not done so , but should haue proceeded against all , for the breach of the first , should he haue done any man wrong ? nay , who dare say so ? And is he now vniust in publishing his Gospell to all , because he saueth not all ? or darest thou say , he altereth his purpose , and changeth his word ; nay , let God be true and vnchangeable , and all men liers and moueable . Men are as backward and vnwilling , and haue as little power or strength in themselues to obey the Gospell , as they had to keepe the law ; nay , such is yet ( naturally ) the pride and loftinesse of mans heart ( as lamentable experience hath long proued , ) that he rather desireth to remaine vnder the rule and command of the law , and so seeke life by the works thereof , then to subiect his soule to the rule and commandements of the Gospell , ( viz. ) to repent of his sinnes from the bottome of his heart , and seeke life by faith in the free grace of God in Iesus Christ , and follow Christ in the regeneration . But so it is , I say , that before the world was , God did purpose and decree in himselfe , to saue ( by the Gospell of his Sonne Iesus Christ ) a seed , a remnant , of the foreseene fallen posteritie of mankind , which seed he reserued from the beginning , & cōprehended them in the promise , which he first made to Adam , ( saying ) The seed of the woman shal breake the Serpents head . Christ being the principall , and they in him and of him , and seuereth them with him , from the seed of the Serpent , in these words , And I will put enmitie betweene thee and the woman , and betweene thy seed and her seed . And afterwards againe , to Abraham in these words , In thy seed shall all nations of the earth be blessed . Meaning by thy seed , Christ , and by the nations , those children which God made Abraham the father of : as he said , I haue made thee a father of many nations ; euen they that were to haue the faith of Abraham , the seed that were to beleeue in that one seed Christ . And again in these words , In Isaac shall thy seed be called . By all which it is euident , that as Christ was promised , and seuered from the seed of the serpent ; so all the seed ( betweene whom , and the seed of the serpent , there was to be enmitie ) were also promised , as Gods free people , meerly giuen of him to life , and seuered by him also from them : and as Isaac was borne by promise , so are they . At this time will I come ( saith God ) and Sara shall haue a sonne . So Saint Paul saith , Now we ( brethren ) as Isaac was , are the children of promise . And that these children of the promise ( onely ) are the children of God , and counted for the seed , the same Apostle also in another place witnesseth , in these words , They which are the children of the flesh , are not the children of God ; but the children of the promise are counted for the seed . And they are called the children of God , because also they are borne of God , and adopted through the Spirit of his Son : and therefore God is not ashamed to be called their God , ( as he said to Abraham , I will he thy God , and the God of thy seed ) For be hath prepared for them a citie . Now this seed , as God foreknew them all , and had chosen them in Christ frō the beginning , and predestinated them to be conformed to his image and likenesse , who are therefore said to be written in the Lambs book of life , from the foundation of the world . And as he seuered them by promise from the seed of the Serpent : so from time to time , hee calleth them , and whom he calleth , hee iustifieth , and whom he iustifieth , them also he glorifieth . He hath not done these things to all . The seed of the Serpent neuer had any of these priuiledges , God neuer chose them in Christ , nor predestinated them to be conformed to his image , neither were they euer written in the Lambs booke of life from the foundation of the world ; neither did God euer promise to call , iustifie , and glorifie them , or any of them : therefore God neuer altered his purpose , nor changed his word or promise , as some ignorantly imagine ; but there hath been euer enmitie betweene the seed of the serpent and the seed of the woman , euen from the dayes of Cain and Abel to this present , and shall be to the end , according to the word of the Lord ; though they be inlightned , and taste as much of the good word of God , as either Cain or the Iewes did . God vseth threatnings ( oft times ) to bring that seed ( which he promised to call ) to repentance , he giueth them repentance , he promiseth grace to the repentant , in a speciall particular maner , he giueth them faith also to receiue it ; he promiseth likewise saluation ( absolutely ) to these beleeuers ; he admonisheth them , because they ( of themselues ) are apt to fall , yea and would fall and perish , if they stood by their owne strength , if God did not sustaine them , and had not ordered and disposed of all things for their safetie and wel being ; he commandeth them to watch and to pray , and he giueth them his Spirit , which helpeth their infirmities , without the which they know not what to aske , and it maketh request vnto God for them with sighs and grones which cannot be exprest ; not because they may yet perish , but because they should not perish , and for that they are weake and apt to fall , and grieue the Spirit . He also chasteneth them , not for their hurt , nor in his wrath , but that they should not be condemned with the world . And because God hath appointed them to be holy , and so , to saluation ; therefore he hath appointed all these things . For as he ( before the world was ) purposed to saue them , so likewise did he determine of the way and meanes whereby to saue them , and the meanes is as certaine as his decree . And Gods promises concerning life eternal ( to speake properly ) are not vpon any conditions , though he doth seeme so to propose them to the world , but they are absolutely free , without any condition of our parts . It is true , God will saue none , but such as repent and beleeue his Gospell , bring forth fruite , endure to the end , &c. yet these are not conditions , for God giueth all these things to his elect , as freely as he gaue Christ vn-them , he conformeth them hereby to the image of Christ ; else , grace and saluation were of due debt , by desert , which to teach , is erroneous and Antichristian . And although God did elect men in Christ from the foundation of the world , yet did not the Elect fall from their Election in the fall of Adam , neither did Adam himselfe lose his Election by his fall , ( as they would infer thereupon ▪ ) for Gods Election was not of man , considered in his innocencie , but of men , 〈◊〉 foreseene fallen ; and therefore they are said to be chosen in Christ , who was to be a reconciler and mediator for sinners , and not for innocent persons . So that the obiection of them , which say , if the Elect cannot fall out of Gods fauour , then did not all fall in Adam ; If the elect cannot fall from their election , then haue not all sinned ; is very carnall and wicked , much like vnto that of the Saduces , which said , Whose wife shall she be in the Resurrection , who like fooles , knew not that in the resurrection , they neither marry , nor giue in marraige : So they being ignorant of the wisedome and foreknowledge of God , giue out , If the elect cannot fall from their election , then haue not all sinned : And are as bould , and thinke themselues aswell armed hereby against the certainty and continuance of Gods election , as the Saduces thought themselues against the resurrection , when they came in scorne thereof to pose Christ . But I omit their friuolous obiections , as not hauing any collour of reason , because also we shall haue occasion to cleere those things hereafter . Thus as we haue said , God first publisheth his Gospell , and all doe enioy some benefit thereby , many are inlightned by it , and are made partakers of some common gifts of the Spirit , but few are made partakers of those which are speciall , and peculiar . And this is the order which God doth vse for the calling , sanctifying , and sauing of his elect : First , after they are inlightned to know his truth , he calleth them in a speciall maner to repentance ; then in the second place by a more excellent gift of the Spirit , he iustifieth the repentant soule from his sinnes , and sanctifieth his heart ; and then thirdly , they being now ingrafted into Christ their head , doe bring forth fruit in him , as before we haue described . And these are the plantation of God , the trees of righteousnes which the Scriptures speak of . God is the husbandman , and this is the maner of his husbandry : And thus hath he seuered and distinguished his plants , from all carnal vnregenerate Christians , vnder what name or title soeuer they passe , or in what outward estate or Church soeuer they liue . And blessed is that man that hath part with them in those speciall gifts and treasures of life , for on such the second death shall haue no power . Thus haue we proued that whosoeuer , is borne from aboue of water and the Spirit , Iustified by faith in Christ , whose names are written in the booke of life frō the foundation of the world , shall neuer fall away , nor haue their names razed out of the booke of life againe . And that God doth neuer alter his purpose or promise , but that all his decrees and promises shall surely come to passe . Their fift point . That there is no Originall sinne , but that all children of all maner of people in the world , as well heathens , Infidels , Idolaters , worshippers of Diuels , all kind of blasphemers , fornicators , & vncleane persons whatsoeuer , ( as of the faithfull ) are free from all pollution of sinne , both in the conception and birth ; and dying before they commit actuall sinnes , are saued . Answ . THe truth is , ( though to our shame and sorrow it may be spoken ) that sin hath taken hold of all the whole posterity of mankind , and all are corrupted by a perpetuall seed of generation orignially from Adam , so that euery child of man , that is borne of flesh , as well of the faithfull , as of the vnfaithfull , is by nature , the child of pollution and wrath , and dying vnregenerate , perrisheth from the glory of God , and from the ioy of his presence for euermore . This we neede not now to stand to argue ( for besides the manifold testimonies of Gods word which testifie against vs , long and lamentable experence hath sufficiently proued it , ) and doth dayly proue it vnto vs ; so that we haue more need to mourne for our selues in regard of the euill that is sowne in our natures thereby , and to weepe for our children also , which are bred and borne of vs ( as Christ charged the daughters of Ierusalem to doe for themselues , and for their children ) then to stand to dispute the points , or once to question , whether it be so or no. Neuertheles to stop the mouthes of such as doe deny it , we say , that when Adam sinned , all sinned together with him , because all mankind were then in him ; and therefore when God cast Adam out of Paridice , he cast all his posteritie out of Paracice with him ; and when God cursed the earth , he cursed it not to his person alone , but all that were to come of him , as well yong as old ; which proueth , that as the curse and punishment for the sinne ; so the sinne it selfe claue vnto them , and continueth from generation to generation in them ; else the manifold misseries which were vpon children ( as well as vpon men of yeares ) were vniust . Why should God shut them out of Paradice , and not restore them thither againe , so soone as they were borne , there to haue the same free liberty to eate of the tree of life , as Adam had before he fell ? why should God exact at their hands , first so soone as they haue any capacitie , the perfect righteousnesse of the Law , vpon paine of death ( as ye confesse ) if they had eaten with Adam , of the tree of knowledge of good and euill ? why should that fiery two edged sword be set to keepe from them also the way of the tree of life ? and why are they subiect to all the calamities that came vpon the earth , by the sin of Adam if they fell not with him ? why should God consume them all with their parents , in the dayes of Noah , by the floud , some in the wombe , some in the birth , and some newly borne , if they had beene cleane from all pollutions of sinne ? would not God haue spared them , and the world for their sakes ? And why did God then destroy the cities of Sodome and Gomorha , and not spare them as he promised Abraham to doe , if he found ten righteous their ? If children be free from all pollution of sinne , they are not vnrighteous and wicked ; and if they may be called holy , they may be called righteous : Else were your children vncleane , ( saith Paul ) but now are they holy . As also , if vnclean , then polluted , as were the children of the Sodomites ( doubtlesse ) aboue all the cities of the world . And so did God ( the Iudge of all the world ) doe right , in rooting out that wicked generation , as he did also the other of the old world . When Adam fell , he did not only commit a fault , but by the same his fault , he not only brought vpon himselfe death and wrath , but fell into a gulfe of pollution and wickednesse , both soule and bodie . Nay , when he receiued grace , it did not rid and free him of that naturall corruption , whereinto the whole man was plunged , insomuch as he could not increase and multiply , but all the increase that came of him , must necessarily be of the same nature that he was , both bodies and spirits . For to what did God say , Increase and multiply , and replemish the earth &c : was it to a senceles body , not hauing the breath of life , or was it to the whole man in whom God had breathed the breath of life , who was thereby made a liuing soule ? It is true , the Spirit is from heauen , of God that gaue it , and therefore ( especially ) is Adam called , The Son of God : and all mankind are said to be the ofspring of God ; not that God doth breath in euery perticular child of man , in the wombe , the breath of life immediately from himselfe , in the same maner as he did vnto Adam . Nay he did it then once for all , insomuch as if God had executed his iustice on Adam , immediately vpon his transgression , we all had beene hid and had perisht in him both spirits and bodies ; whereas he being spared brought forth and replenisht the earth , else man were inferior to all creatures . We reade that God created euery thing to haue seede in it selfe , according to his kind , and all creatures do ( we see ) produce and bring forth their like , by the word and prouidence of God , when God said , bring forth , he gaue power by the same his word , to the creatures he had made ( through the meanes he had ordained ) to doe their office he had set them in . Euery tree hath it seed in it selfe , the seed being sowne in the earth , increaseth to roote , and then to branches , and afterward bringeth forth fruit , or seed againe , nothing differing from the seed that was first sowne . And as an euill tree bringeth forth seed as euill as it selfe ; so doth man beget and bring forth as euill and corrupt as himselfe . For so saith Iob , For how can a cleane thing come out of that which is vncleane ? And Dauid saith of himselfe , that he was shaped in iniquitie , and in sinne his mother conceiued him . If the fountaine from whence Dauid came , was vncleane , how could he be cleane ? That which moued Dauid to call this to minde , was not so much any thing concerning his mother , as himselfe ; the apprehension of his owne present sinne he was faln into , which he was now lamenting and confessing before God , vrged him to call to mind his first beginning , and in his confession to charge himselfe with sin , euen from the time that his mother first conceiued him , and confesseth the same also to his owne shame and confusion , thereby to cut off all good opinion of himselfe , as touching his originall first estate , which he had by his naturall conception and first birth , the more to confirme vnto his soule the necessitie of the second new-birth from aboue . For he knew that Adam by his sinne had not only polluted himselfe in soule and bodie , and was fallen from his first integritie of nature and blessed estate he was in , but that the same euill seed ( which then was sowne in the heart of Adam ) hath brought forth so great increase , that it hath polluted and made vncleane the hearts and natures of all that come of him . As also another testifieth , saying , The graine of euill seed was sowne in the heart of Adam from the beginning , and how much vngodlinesse hath it brought vp vnto this time ? and how much shall it yet bring forth vntill the time of threshing come ? Ponder now with thy selfe , how great fruit of wickednesse , the graine of euill seed hath brought forth ; and when the eares shall be cut downe , how great a floore shall they fill ? In which words this holy Prophet plainly sheweth , that their first graine , namely , the sin which was first sowne in Adams heart , was , and is , the original root and first ground of all sin , that hath sprung vp & shall spring vp in the hearts of all his posteritie to the worlds end , and so of all their misery ; and therefore he saith againe , Oh thou Adam , what hast thou done ? for though it was thou that hast sinned , thou art not falne alone , but we all that come of thee . The very same also doth Saint Paul affirme , ( hauing spoken , and being speaking of the reconciliation , grace , and life eternall , which is by the death and life of Christ onely attainable ) wherefore saith he , As by one man sin entred into the world , and death by sin , and so death passed vpon all men , in whom all men haue sinned , and so forward , setting it downe , not as a thing in question , but as wel known , shewing that as by one , euen Adam , sinne entred into the hearts of all men , and death is passed vpon them , for that all ( by that meanes ) haue sinned : so grace and life , is by one , euen Christ , and none shall liue , but by him . And that not any one man whatsoeuer , old or yong , male or female , shall euer enter into life , except he be changed from that he is by nature , by a heauenly power of grace through the Spirit ; Christ himselfe fully ratifieth and confirmeth , saying , Verily I say vnto thee , except a man be borne againe , he cannot see the kingdom of God. And againe the second time , Verily , verily , I say vnto thee , except a man be borne of water and the Spirit , he cannot enter into the kingdome of God. Meaning by a man , euery child of man , ( without exception ) of what age or sex soeuer , if he be one conceiued and borne of flesh , he must be borne againe of water and of the Spirit , or else he cannot be saued . Meaning by water , a heauenly power , whereby the heart , which is naturally ( euen from the birth ) hard and stubburne , being seasoned with Adams sinne , euen from the conception , is dissolued and made meeke and tender as water ; and by the spirit , a heauenly gift of the holy Ghost , which comforteth his tender heart , and brings vnto it from God ( in and through Christ ) peace and ioy vnspeakable ; and that children are capable of this , in and from the womb , let the babe which sprang in his mothers wombe for ioy , giue testimonie . And if any shall say , Christ doth not call a child ( new borne ) a man ; let him reade these words of Christ : A woman when she trauaileth hath sorrow because her houre is nigh ; but as soone as she is deliuered of the child , she remembreth no more the paine , for ioy that a man is borne into the world . If children dying before they commit actuall sinne are saued , because they haue no originall pollution of sinne , ( as these silly men say ; ) then Christ died not for children , neither was he promised vnto them , nor yet are they saued by him , but by their owne innocencie ; and so this promise , The Seed of the woman shall bruise the serpents head , belonged only to Adam and Euah , and not to any of their children , because they were to be borne all innocents , without sinne . These , with many other absurdities will follow from this their doctrine . But it is an error , as their other points are ; and therefore error must needs be the consequence of it . If one should aske these men , at what age a child may commit an actuall sinne , whereby it doth lose it innocencie and perfection of nature ; and then at what age it is capable of the new birth ; and also why the lust or thought of euill in the heart , as well as an act of euill , may not take their innocencie and vertue of nature from them . It is much to be maruelled , what answers they would make . But to leaue them to better conderations , hoping they will now see their folly , and learne to be wiser for time to come . Their sixt point . That none ought to be baptized but such men and women of yeares onely , as haue attained to true repentance and iustifying faith , being both in the account of the Church and in the sight of God regenerate persons : and that the baptisme of children vsed , is no baptisme at all , but is the marke of the Beast spoken of in Reuelat. 13. Answ . THe doctrine of the Church of God , is , that not only such men and women ( of yeares ) as haue true repentance and iustifying faith , but that all which do beleeue Iesus to be the Christ , and acknowledge him , submitting themselues to be informed and guided by his word and Gospell , may be baptized , though as yet they neither haue true repentance nor iustifying faith ; and that the children of all such may be baptized . That such as haue true repentance & iustifying faith may be baptized , it is granted of all men ( without any further consideration ) to be past all question ; but it is euident there may be such , who yet ( notwithstanding ) may not lawfully be baptized . Cornelius , Lydia , and the Eunuch , were true worshippers of God , as the Spirit testifieth of them , and therefore had both true repentance & iustifying faith before they knew Christ to be come in the flesh , yet these might not be baptized till they did know and acknowledge Christ to be come in the flesh , and that Iesus Christ was he : but Christ being manifested vnto them , the Scriptures concerning him being vnfolded , and God opening their hearts to attend vnto the same , and they beleeuing the truth thereof , were baptized , being now ( of all other ) the meetest persons therefore . For we are to know , that when Christ came into the world , he found the people in seuerall conditions ; some ( though but few ) very true Israelites , who had both repentance and iustifying faith before Christ , as touching his personall appearing in the flesh , was known vnto them as Simeon , Nathaniel , those before named and others ; For the same way to saluation that is now , was euer , euen from the dayes of Abell , and shall be to the end ; as repentance from dead workes , and faith towards God &c. And some poore repentant sinners and these were few also ; which had not yet Iustifying faith , but onely trauelling vnder the burthen of their sins , did much desire to be releiued . Such were those poore , which are spoken of , the bruised and heauy laden , Sicke , lost , dead , &c. And others were they , that had neither repentance , nor faith , as the multitudes of the Iewes , and of the whole world : and to these seuerall sorts of people , the Gospell was preached in seuerall maners . To the first sort , that Christ was now come , euen the messenger of the couenant , whom they desired in their hearts to see and heare , as one that did spiritually dwell in their hearts already , these , beleeuing , were baptized . To the second was preached , that Christ is come , and also that the glad tidings of peace , and reconciliation with God , in him , did belong to them , in particular , and therefore Christ calleth these , particularly , saying , Come vnto me all ye &c. Againe , The Sonne of man is come to seeke and saue that which is lost , &c. The poore haue the Gospell preached vnto them : and these beleeuing and acknowledging Christ , were baptized . And to the other third sort , Christ was not to be preached in any such special peculiar manner , as to the former , but more generally , as namely , that Christ is come in the flesh &c : and that repentance and remission of sinnes is granted in his name ; so that whosoeuer doth repent and beleeue the Gospell , shal be saued . Now they that did beleeue , and accknowledge the truth of these things ; as Iudas , the many disciples mentioned in the fourth and sixt of Iohn , the thornie and stony ground , Simon Magus , with many others , were , and might lawfully be baptized , though they had not yet true repentance , nor iustifying faith . Nay it is manifest that neither Christ , nor his Apostles , did reiect any from the outward baptisme , for the want thereof , so as they did beleeue , and outwardly submit themselues , to the doctrine of the Gospell . Yet neuertheles , Christ did not , neither did his holy Apostles , therevpon Iustifie them ; For then neither he , nor they , would ( so soone after ) haue made such exceptions , and write so suspitiously as they did of many of them ; saying , Striue to enter in at the straight gate ; for many I say vnto you , will seek to enter in , and shall not be able . Beware of false Prophets , which come to you in sheepes cloathing , but inwardly they are rauening wolues . Euery tree that bringeth not foorth good fruit , is hewen downe , and cast into the fire . Not euery one that saith vnto me , Lord , Lord , shall enter into the kingdome of heauen , but he that doth the will of my Father which is in heauen . Many will say vnto me in that day , Lord , Lord , haue we not prophesied in thy name , and in thy name cast out diuells , and in thy name done many great workes ; And then will I professe vnto them , I neuer knew you , depart from me yee that worke iniquity . Except ye eate the flesh of the Sonne of man , and drinke his bloud , ye haue no life in you . But there are some of you that beleeue not . All these things Christ spake vnto his Disciples , who though they did beleeue , & were baptized , yet they had not ( al of them ) eaten of his flesh , and drunke of his bloud ; all did not beleeue in him vnto iustification of life , all brought not forth good fruit ; And therefore he saith , No man can come vnto me except it be giuen him of my Father . And euery branch that beareth not fruit in me , he taketh away ; And euery branch that beareth fruit , he purgeth it , that it may bring forth more fruite . So that men may beleeue after a generall maner , and be baptized , and be ( in some sort ) branches in the vine , in regard of the outward profession thereof , receiue great gifts , doe wonderfull workes , in the name of Christ , and yet not be come to Christ , not haue the faith of Christ , which iustifieth , not beare fruit in him . And it will come to passe , that in the day of iudgement , he will say vnto them , Depart from me yee that worke iniquity , I neuer know yee . And the Apostles ( also ) writing to the Churches of their times ; where all were beleeuers , and baptized , ( and that lawfully ) say , that ( such among them ) as had not the Spirit of Christ , were none of his ; and doe charge some of them to be carnall and contentious , striuing about their outward baptisme , some will be of Paul , some of Cephas , some of Apollo , and some of Christ . As if this baptisme , and the worthinesse of the person , by whom they were baptized , did make them happy , and some of them , better then other . Some againe there were , that did set light by the Apostles of Christ , & esteemed better of some other false Apostles ; Some were vncleane lasciuious persons , I feare ( saith Paul to some ) that when I come , I shall not find you such as I would , and that I shall be found vnto you such as you would not . Examine your selues ( saith he ) whether ye be in the faith , Proue your selues , know ye not your owne selues , that Iesus Christ is in you , except ye be reprobates . By which it is euident , that men may beleeue , and be baptized , and yet not be in the faith of Christ , not know Christ to be in them , which ( to know ) is the faith that Christians must haue , if they be not reprobates . Againe , some they charged with the want of the knowledge of God ; And some that denied the resurrection of the dead ; And some that made their belly their God , and minded earthly things ; some to be false Apostles , false teachers , such as taught heresies , some false brethren ; some couetous persons , some hipocrites ; some that raised needlesse questions about the Law ; some that taught circumcision necessary to saluation , and that Christians must be circumcised , or they could not be saued ; some were whisperers , Backbiters ; some were louers of pleasures , more then louers of God , treacherous , high minded , yea , and what not ; And yet all beleeuers , and Lawfully baptized , and were in the Churches , euen in the Apostles times , but not so approued of them , as some others were ; They did not account of all whom they baptized , to haue true repentance , and Iustifying faith , neither before they baptized them , nor after , for they knew , that it neuer was , nor could be so , some would proue false in heart , and in some the grace of God did not yet appeare , vnto iustification ; therefore they sensured none , till they saw iust cause , neither did they iustifie any , till they saw proofe of their faith , but then they did , to both their comforts and consolations Nay , when they saw great cause of feare and suspition of many , yet they vsed strong arguments and perswasions to bring them to repentance , as we see how they both spake , and write . They did not easily reiect any , no not an Hereticke , without twise or thrise admonition ; And when Simon Magus discouered himselfe , to be in the gall of bitternes , and that Peter saw his heart was not right in the sight of God , yet Peter cast him not off , but said vnto him , Repent thy selfe therefore of thy wickednes , and pray God , If perhaps the thoughts of thine heart may be forgiuen thee . Now if this was the estate of the Church in the dayes of Christ and his Apostles , how may we thinke it can be better now ( nay ) but whē we striue to make it better we make it worse . As concerning the inward estate , the gifts of the Spirit , and power , that then were in the Apostles and faithfull seruants of Christ , both in the respect of the Administration of the word , grace of life and peace , and workes of righteonsnes , I am sure we all come short of : and shall we thinke to outstrip them in the outward ? Nay , doubtles , I would we could ( therein ) but compare with them , so we did also pertake of some of their inward graces ; otherwise the outward can doe vs small pleasure . It is an euident signe , that where there is much contending about the outward forme , externall washings , and such like , the inward purification of the heart is little thought of . So then , as concerning the outward estate of the Church , we conclude , that as from the beginning there was Cain , a beleeuer and sacrificer , as was Abel , though Abel had iustifying faith , and not Cain ; and as Ishmael was circumcised as well as Isaac , though Ishmael might not inherite the heauenly promises as well as Isaac ; and as in the Church of the Iewes from time to time , all that acknowledge that true God and his word , and did submit themselues to the outward ordinances of the law , were circumcised , and were Iewes outwardly , though but few were Iewes inwardly , and circumcised in heart : so was it in the dayes of Christ and his Apostles , so is it now , and so shall it be to the end ; Christ himselfe went neuer about to alter this , but both he and his Apostles baptized those that did beleeue , and acknowledge him , and submit themselues to be informed by his word , though they had not yet either true repentance , or iustifying faith . For they knew , that such a beliefe and profession , as made men meet for outward baptisme , might be , where iustifying faith was not ; and that both , that beliefe , profession , and baptisme , did but make a Christian outwardly , as the outward profession and circumcision of the Iewes did but make a Iew outwardly ; and no better did they iudge , or conclude of any , but when they saw better cause . Now concerning the baptizing of children , ( which they say is no baptisme at all , but do call it the marke of the Beast , ) we affirme that the children of all such beleeuers ( as may themselues be baptized ) may also be baptized , and that it is not , nor can be the marke of the Beast spoken of , but is true outward baptisme . First , to auoid many of their vaine and idle obiections , and that we may come the more cleerer to the point , let vs remember that it is sufficiently proued already , that all haue sinned in Adam , and that death is passed on all , for that all haue sinned in him , being polluted from their very conceptions ; and that ( therefore ) there is a necessitie of a new birth from aboue , of water and of the Spirit , as wel to the yongest man of dayes or houres , as to the eldest man of yeares . So that whosoeuer is borne of the flesh , he must be borne again , from aboue of the Spirit , either sooner or later , if he be saued ; and that , although repentance and faith be the parts of this new birth , and that repentance hath these parts ( whereby it is exprest in men of yeares , ) sorrow for sinne , confession of sinne , and desire of pardon , ( as we haue before defined ; ) and that iustifying faith ( which is the other part of this new birth ) be an assurance or full perswasion wrought in the repentant heart by the Spirit , of the forgiuenesse of his sinnes and reconciliation with God in Iesus Christ , as we haue also defined it ; I say , in men of yeares , who also do confesse with the mouth , as it is written , With the heart man beleeueth vnto righteousnesse , and with the mouth confession is made vnto saluation ; yet ( neuerthelesse ) the true nature of both these parts of the new birth , may be in another maner defined , and still remaine the same in substance , as the first part is called in Scripture , A heart of flesh , an humble and contrite heart , a broken heart ; and Saint Paul calleth it , the fleshly tables of the heart ; in which regard it is called , the baptisme of water , and the birth of water ; which we define thus , namely , that it is a speciall effect or working of the holy Ghost , whereby the heart ( which is naturally hard and stubburne , euen from the birth ) is made soft and tender as water , or as flesh is in comparison of a stone , that so it may receiue the impression of the grace and loue of God. The second part , which is called the baptisme of the holy Ghost and the birth of the Spirit , we define , to be a speciall gift of the Spirit also , but more excellent , which writeth and sealeth in the soft and tender heart of flesh , grace and peace from God in Christ , and filleth it with heauenly comfort and ioy , like vnto that which is said of Iohn ( being in his mothers womb ) when the voice of the salutation of Mary sounded in the eares of Elizabeth , The babe leaped in her womb for ioy ; which ( doubtlesse ) was caused by the Spirit of Christ , in the soule of the child . Now in this sort , children are capable of both the parts , and so of the whole new birth , which in them is no other in nature , but the very same which is in men of yeares , ( though it be not outwardly so exprest , ) as we may perceiue by the words of Paul to the faithfull of the Church of Corinth : Forasmuch ( saith he ) as ye are manifestly declared to be the Epistle of Christ , ministred by vs , written not with inke , but with the Spirit of the liuing God ; not in tables of stone , but in the fleshly tables of the heart . For as the law of death was written in tables of stone , and all the hard and stonie hearts of the whole posteritie of Adam , not onely might , but also did , and doe receiue , euen in their very conceptions , a deepe impression thereof : so on the contrary , the law of the Spirit of life , which is in Christ Iesus , euer was , is , and is to be , written in hearts of flesh , soft and tender hearts , and in no other . And therefore it was , that God did promise to take away from his elect the hard and stonie heart , and to giue them a heart of flesh , an humble and broken heart , because his pleasure and promise is , to dwell with such , to reuiue and comfort them , and no other . And to speake plainly ( howsoeuer perhaps some doe otherwise conceiue ) it is not our act of beleeuing that doth iustifie vs , but it is the free gift of grace , sealed in our hearts by the Spirit of Christ , whereby God iustifieth vs ; which grace and Spirit , is the cause of our act of beleeuing , or faith , by which we are so often said in Scripture , to be iustified , where the effect is named for the cause , by reason it is thereby made apparent vnto vs ; as also ( in another sense ) we are said to be iustified by works , because works do demonstrate and make manifest our faith to others , as it is said of the primitiue Church of Rome , that their faith had shined throughout the world , meaning by works , which are the effects of faith . So that Saint Paul calleth the faithfull the Epistle of Christ , not so much for their act of beleeuing , as in respect of the grace of God , which was written in their hearts by the Spirit of Christ , by which they did now beleeue , and crie Abba , Father , as it is written , He hath sent forth the Spirit of his Son into our hearts , which crieth Abba , Father . And for this cause , the grace of the Gospell is called , The law of the Spirit of life which is in Christ Iesus . These things being so , what should now let , that children may not be baptized . Are they capable ( as we see ) of regeneration , and are they not capable of the signe thereof ? May their hearts be sanctified by the Spirit of Christ , and may not the filth of their flesh be washed off with water ? for the baptisme of water , is bnt the doing away of the filth of the flesh , as Saint Peter speaketh ; euen as outward circumcision was but the cutting off the fore-skin of the flesh , representing the cutting off the sinnes of the flesh , the circumcision of the heart , as also baptisme doth . For the circumcision , which was the cutting off part of the fore-skin of the flesh ; and that baptisme , or washing away the filth of the flesh ; we doe not say , that the one was a type of the other , but were both types of one truth , ( namely ) the baptisme or purification of the heart by faith . So then , if they both aimed at one thing or end , ( as shall appeare they did ; ) then it will euidently appeare also , that by vertue of what precept the one was practised , by vertue of the same precept the other is to be performed and practised . It is also said , that whosoeuer did omit the practise which that precept required , was to be cut off from among the people , that is to say , that such a person ought not to be acknowledged as one in the outward estate of the Church then vnder the law : so proportionably it will follow , that what person soeuer , yong or old , that is not baptized , he is also to be cut off , ( that is ) not to be accounted or numbred , in the outward estate of Christians , now vnder the Gospell . May such beleeuers , as are not sanctified in heart , be baptized , ( as before is proued ) and may not the children of beleeuers be baptized ? Why are the children of beleeuers said to be holy ? ( the children of vnbeleeuers throwout the whole Scriptures are neuer said to be holy ) doubtlesse it is because they are in heart holy ; or else because they being the children of the faithfull , haue some promise ( as touching the inheritance of life belonging to them ) as the children of the faithfull had formerly ; and so haue right to enter into the Congregation , where the wayes of life are taught , as they then by circumcision , so these now by baptisme , that they may be informed in the wayes of the Lord ; else would there be no difference , betweene the children of the faithfull , and the children of infidels . So that , to this end , is the vnbeleeuing husband said , to be sanctified to the beleeuing wife , and beleeuing wife to the vnbeleeuing husband ; because otherwise , if the vnbeleeuer ( in this regard ) were not sanctified to the beleeuer , then were their children vncleane ( that is to say ) as the children of infidels , that haue no promise belonging to them , but rather a curse , and therefore are vncleane , and may not enter . It is therefore meete , seeing God hath put difference betweene the children of the faithfull , and the children of infidels , that they should be distinguished from them , by some outward signe , concerning the same . And what can they haue lesse then baptisme , which can giue to no man any more , then the outward name of a Christian , as circumcision did the outward name of a Iew. It doth neither confer , nor confirme grace to the heart of any , no more then circumcision did . It proueth that a man is a Christian outwardly , and it teacheth that he should be so inwardly ; and so did circumcision . It proue a man to be a Iew outwardly , and it taught that he should be a Iew inwardly ; yea a Christian inwardly , to speake fully as the truth is ; for euery true inward Iew , was a true inward Christian . And to be circumcised in heart , was to be baptized or purified in heart , by faith through the Spirit ; as also to be baptized in heart , ( by faith through the Spirit ) is to be circumcised in heart ; for so doth Saint Paul in plaine words affirme , writing to those Christians , whose hearts were sanctified by faith , saying , And ye are compleate in him which is the head of all principalities and powers , In whom also yee are circumcised with the circumcision made without hands , in putting off the body of the sinnes of the flesh , by the circumcision of Christ , buried with him in baptisme , wherein also ye are risen with him through the faith of the operation of God , who hath raised him vp from the dead . In which words ( I say ) he setteth downe expresly , that the baptisme which saueth , the baptisme whereby we put on Christ , the baptisme whereby our hearts are purged and sanctified , and the sinnes of our flesh done away , whereby we are buried with Christ , and doe rise with him , euen that which is through the faith and operation of the Spirit , is one and the same , with the circumcision of the heart , which he therefore calleth , the circumcision made without hands , the circumcision of Christ , whereby also it appeareth clearely , and beyond all contradiction , that the circumcision , or the cutting off the foreskin of the flesh , was a signe and true representation of the doing away of their sinnes , of the clensing of the heart by faith ( as now the doing away of the filth of the flesh with the baptisme of water is ; ) for which vse and end , it was also giuen to Abraham at the first , as this Apostle also declareth in an other place , saying , And he receiued the signe of circumcision , a seale of the righteousnes of the faith which he had , being vncircumcised , that he might be the Father of all them that beleeued , though they be not circumcised , that righteousnes might be imputed to them also . Where he ( I say ) fully declareth , that the circumcision of the flesh was giuen , not to that end and purpose , as the carnall corrupt Iews imagined , to teach righteousnes to be by the Law ( which was to make the promise voide , which is to be attained onely by faith , and not by workes ) but is taught and directed to the righteousnes which is by faith , through the promise in the circumcision of the heart , which Abraham had , and which all their seed ( of whom God made him the Father ) were to haue ; and that the circumcision of the flesh was a signe of , and did teach the circumcision of the heart ( if any yet question it ) the same Apostles words , ( a little before ) proueth it , where he saith , For he is not a Iew which is one outwardly , neither is that circumcision which is outward in the flesh , but he is a Iew which is one within , and the circumcision is of the heart in the Spirit , not in letter ; whose praise is not of men , but of God. Where we see , that there was a Iew outwardly , and a Iew inwardly ; a circumcision outward in the flesh , and a circumcision inward of the heart , in the spirit . The outward had but the name , and did onely signifie and teach what should be inwardly in the heart ; and that in the heart , was the thing it selfe . All these things being now thus cleere , we reason thus . That if children might once receiue the signe of circumcision of the heart , after the old forme of the Law , then may they now after the new forme of the Gospell . But they might once , after the old forme of the Law. Therefore also now , after the new forme of the Gospell . That they might once after the old forme , is past all question . And that they may now after the new forme , we proue thus . That which was once for good ends in the time of the Law appointed , and is not by the Gospell disanulled , it is lawfull still . But it was appointed for good ends , that children should receiue the signe of the circumcision of the heart ; and it is not by the Gospell any way disanulled . Therefore it is lawfull now still . But these men obiect and say , that there is no plaine commandement , nor example , in the new testament for baptising of children . I answere , It saith oft times , that whole housholds were baptized , without any exception of children ; and we haue small reason to thinke , that beleeuers should be barren more then others . The naming of whole housholds without any exception , sheweth plainely , that the Spirit of truth neuer intended to exclude children . If he had euer intended any such thing , then ( doubtles ) would he haue giuen some little touch , or tittle , to that purpose , which he hath neuer done . And to set downe in plaine words ( particularly ) that children were or might be baptized , there was then no neede , because there were none in those dayes that questioned it , as there might well , and would ( doubtlesse ) haue beene , if the Apostles had not baptized any , but refused them . If it might be concluded that there were no children in those mentioned Families , as we haue small reason to thinke , that Christians beleeuers , should be more barren then Infidells , ( yet ) no doubt , in all the Apostles times , some children were offered ( as we see some were brought to Christ , and not refused of him ) which if the Apostles had once reiected , the Iewes ( especially ) would haue taken exception against them ( as well they might ) and haue enquired what should be the reason thereof ; and also haue demanded , why children might not aswell be baptized , as before they were circumcised . And the Apostles would haue giuen them answere , and so by that meanes your question had beene dissolued long agoe . But because there were not then , in their dayes any such questioners , nor any cause of any such question , by them giuen : therefore they tooke no care , either to set downe in particular , that children were , or might be baptized , nor yet to shew any one the least exception against it ▪ for they knew it was not a matter of such consequence , as you imagine . If they had either seene or foreseene any such dangerous euill , as you conceiue , you see in it , as that it was or would be the marke of the Beast , which the Spirit speaketh of , they would certainly haue foretold and forewarned the Church of it ( as they haue done of other things , which in your sight is of lesse moment , ) that so either it might not haue taken such great place as it hath , or else ( at least ) that the people of God might ( without so great difficultie ) haue seene what a dangerous euill it was , or would come to , and with constancie and comfort haue auoided and withstood it ; but they being guided by the holy Ghost , haue done whatsoeuer was needfull . Againe , if there must needs be a plaine word , either by some precept or example , exprest , for the proofe of whatsoeuer may be practised among Christians ; then where finde we any where written , that women ( in particular ) may partake in the Sacrament of the Supper , though ( doubtlesse ) it may be soundly prooued by argument from Scripture , that women may partake therein , as we haue already proued children may be baptized . If I should now demand of you your warrant , for a man to baptize himselfe ; I much maruell where you would finde such a practise in all the new Testament of Christ ; I am sure it would be a taske too hard for you to find . Well , to let passe those things , we will now go on . When the Apostle Peter spake of the baptisme which saueth , lest any should mistake him what baptisme he meant , he saith , Not the doing away of the filth of the flesh . So if any of the Apostles or pen-men of the Scriptures ▪ when they did set downe that whole housholds were baptized , or at any other time , had but said , except yong children , it had been enough . And if they had so said , what occasion might the Iewes haue taken , to except and obiect against it . Might they not haue reasoned against it thus : Doth Christ the messenger of the couenant of peace , and Preacher of good tidings , deale more hardly now ( in this time of the plentie of grace ) then he did before in the time of the law ? Might children then be admitted by circumcision into the congregation of the Lord , and may they not now by baptisme ? They were formerly called Iewes , and counted of the seed of Abraham , in whom a blessing by promise was to be expected , as namely , that God would call a seed , out of that stocke or seed , which should inherite his couenant , whereof circumcision was a signe vnto them ; and may they not now be allowed the name of a Christian through Baptisme ? They are the same that they were then , and why should not Christ ( in whom the blessing and promise resteth ) be the same ? Thus they might haue argued , if it had been so , if the case were now so altered , as touching children ; if Christ were not the same , that he then was : but it is otherwise , and Christ is the same , yea ( and in regard of the large bountie and plentie of grace , which he hath now vouchsafed ) he is more then the same ; therefore let not children be denied that which belongeth vnto them . Christ was much displeased with those disciples that rebuked them that brought little children vnto him , that he should touch them , and said , Suffer little children to come vnto me , and forbid them not , for of such is the kingdome of God. Verily I say vnto you , whosoeuer shall not receiue the kingdome of God as a little child , he shall not enter therein . And ( the text saith ) he tooke them vp in his armes , and layd his hands vpon them , and blessed them . Whence it is euident , that little children ought by no meanes to be denied baptisme , because they are such true similitudes of regeneration , of which baptisme is a signe ; and seeing ( also ) Christ maketh it an argument against those that would haue hindered them to be brought vnto him , saying , for of such is the kingdome of God : so that it may be as rightly said , Suffer little children to come to baptisme , and forbid them not , for of such is the kingdome of God ; of such as be conuerted and are become like vnto little children , doth the Church of God consist . Whereas they further affirme , that infants baptisme is the marke of the Beast , and so must be cast away , with euery part thereof ; because whosoeuer dieth with that marke on them ( without repentance ) shall certainly drinke of the cup of Gods wrath . Which marke of the Beast , is thus deciphered by them : All maner of ordinances which are performed by the ministery of the Church of England ( being an Antichristian ministery , whereof infants baptisme is one ) are none of Gods ordinances , but a marke of the Beast . From which obserue what will follow against themselues . Euery action which is performed by the ministery of the Church of England , is a marke of the Beast . But the mariage of the Anabaptists in the Church of England , is an action performed by the ministery of the Church of England . Therefore the mariage of the Anabaptists in the Church of England , is a marke of the Beast . Whosoeuer do retain the marke of the Beast , shall certainly drinke of the cup of Gods wrath . But whatsoeuer Anabaptist do retaine the mariage of the Church of England , do retaine the marke of the Beast . Therefore whatsoeuer Anabaptist do retaine the mariage of the Church of England , shall certainly drinke of the cup of Gods wrath . Euery mariage which is marke of the Beast , must be made void , to auoid the wrath of God. But euery mariage of the Anabaptists in the Church of England , before their schisme from it , is a mark of the Beast . Therefore euery mariage of the Anabaptists in the Church of England , before their schisme from it , must be made void , to auoid the wrath of God. Which being true , then cease they to be maried , as children to be baptized . That the baptisme of children , neither is , nor can be the mark of the Beast , spoken of in Reuel . 13. 16. These men might easily perceiue ( if they were not altogether ignorant and destitute of vnderstanding ) what the nature of that marke is . For the marke of the Beast there spoken of , is such a thing ( indeed ) as yong children are not capable of ; and therefore they are not set downe among those that are said to receiue the same . And hee causeth all , both small and great , rich and poore , free and bond to receiue a marke in their right hand , or in their forehead ▪ Meaning by small and great , such as are so , in regard of . their high and low places and callings in the world : and by rich and poore , such as are rich or poore , in regard of the plenty or scarcitie of the riches and things of this world and present life : and by free and bond , they that are at libertie and free , and they that be in bondage or captiuitie , in regard of any captiuitie or seruitude to men . Hee doth not say , yong and old , which ( if yong children had been included amongst them ) he should haue said , because they are all so distinctly and seuerally named that doe receiue it . Besides , the marke of the Beast being such a thing as it is , ( namely ) a voluntary submission and resolute purpose to do and subscribe to all the lawes and commandements of the Beast , whether secretly or openly ; and to declare and testifie themselues to be such as are allied vnto him , both by word and deed . And thus ( hauing also made cleere this point ) we end , hoping that the things which are spoken , will giue to those that are not wilfull and obstinate , but of a meeke and lowly heart , full satisfaction . Their seuenth point . That Church of England is a false Antichristian Church , and ought to be seperated from . That it is false , and Antichristian , we proue thus . That the Church whose Bishop and Ministers , haue had their first ordination from the false Antichristian Church of Rome , whereof Antichrist is the head , is false and Antichristian . But the Church of England , her Bishops , and Ministers , haue had their first ordination from the false Antichristian Church of Rome , whereof Antichrist is the head . Therefore the Church of England , is a false Antichristian Church . That it ought therefore to be seperated from , we proue thus . If euery false Antichristian Church ought to be seperated from , then the Church of England ought to be seperated from , because she is false and Antichristian , as before is proued . But euery false and Antichristian Church , ought to be seperated from , as Reu. 18. 4. Come out of her my people . &c. Therefore the Church of England ought to be seperated from . We Answere . THe first proposition of this Argument is false . A Church whose Bishops & Ministers haue had their first ordination ( outward ) from the false Antichristian Church of Rome , whereof Antichrist is head , may yet ( notwithstanding ) be a true Church , and they true Bishops and Ministers , and not Antichristian . It is not the outward ordination , which a Bishop or Minister hath ( before his conuersion ) receiued of a false Antichristan Church , that can either pollute him ( benow conuerted , and called of God ) or make the Church to which he ministreth , false or Antichristian : Neither is it the bare outward ordination receiued of the best Church that euer was in the world , and in the best outward forme that is , that can make either him that receiueth it , a true faithfull Minister of God , or the Church to which he ministreth , a true Church of Christ ; But he may be , both a false teacher , an Antichrist , and his Church false and antichristian , notwithstanding . Those false teachers and Antichrists , that were in the Apostles times , had ( no doubt ) their first ordination from the true Church of God , in as good an outward forme , as any is , or can be ; and that Church or people , that were led by them , could not chuse but be vnsound . The Scriptures ( foretelling of false prophets , false teachers , Antichrists , and of the great Antichrist which should arise , describeth them to rise , not from among the heathen or Iewes ( as some imagine the great Antichrist shall ) but in , and out of the Church of God , euen of and from among those that should succeed the Apostles and Elders of the Churches ( which the Apostles did plant ) succeed ( I say ) as touching the outward ordination in the externall offices and places of them . Saint Paul being neere his departure from his labors , to the Lord , calling the Elders of the Church of Ephesus together , forewarned them , saying , And now behold I know , that yee all amongst whom I haue gone preaching the kingdome of God , shall see my face no more ; wherefore I take you to record this day , that I am pure from the bloud of all men , for I haue kept nothing backe , but haue declared vnto you all the counsell of God : take heed therefore vnto yourselues , and to the flocke , whereof the holy Ghost hath made you ouerseers , to feede the Church of God , which he hath purchased with his owne bloud . For I know this ▪ that after my departing shall grieuous wolues enter in among you , not sparing the flock . Moreouer of your owne selues shall men arise , speaking peruerse things to draw disciples after them . Therefore watch and remember . These were such as the holy Ghost had made ouerseers ; so that their outward calling , ordination , and succession , could not be excepted against ; and yet we see what Paul foretells , and forewarnes them of . Againe , Saint Iohn speaking of Antichrists , that rose in his time , saith , They went out from vs &c. And Christ himselfe foretelling of the abhomination of desolation , which should be set vp by the great Antichrist , saith , that it shall stand in the holy place , where it ought not , When yee therefore shall see the abhomination of desolation , spoken of by Daniel the Prophet , stand in the holy place , Meaning by the holy place , the Church of God , the place where God dwelleth , and is worshipped , as Saint Paul declareth , saying , Let no man deceiue you by any meanes ; for that day shall not come , except there be a departing first , and that the man of sinne be reuealed , the Sonne of perdition , who opposeth and exalteth himselfe aboue all that is called God , or that is worshipped ; so that he as God , sitteth in the temple of God , shewing himselfe that he is God. According as the Prophet had spoken of him long before , prophesying also of his destruction , saying . How art thou falne from heauen , O Lucifer , sonne of the morning , how art thou cut downe to the ground , thou that didst weaken the nations , and saidst in thine heart I will ascend into heauen , I will exalt my throne aboue the starres of God , I will sit also vpon the mount , euen the holy mount , of the congregation ( of God ) in the sides of the North , I will ascend aboue the height of the clouds , I will be like the most high . So that the great Antichrist was to sit , and doth sit , euen in the Church , in the Temple of God , in the place where ( indeed ) he ought not to sit . If then all these things be so , as these Scriptures doe declare . If it be not the outward calling , ordination , or succession in the offices and places of the true Elders and Ministers of God , in the outward state of the Church of God , that can either make them true faithfull Ministers of God , such as come by the doore , as Christ speaketh ; Or the Church , of which they are ouerseers and ministers , the true holy Church of Christ : but that these Elders and Ministers may yet neuerthelesse proue false Prophets , false teachers , grieuous rauening wolues in sheepes cloathing , Antichrists &c. And the Churches be corrupted by them , robd , and deuoured , both outwardly and inwardly , and become euen heathenish and Antichristian . And that these deceiuers shall rise in the Church of God , and be such as haue had their outward ordination and succession , from hand to hand ( as it were ) euen from the Apostles . And that the great Antichrist himselfe shall sit in the holy place , in the temple of God , vpon the holy mount of the congregation of God , aboue and besides the starres of God. What reason haue we then to thinke , I say ( this being so ) that the outward calling , or ordination , which the Elders , and Ministers of the Church of England receiued ( at first ) from the Church of Rome , should make either them , or the Church false and Antichristian ? It was not the outward ordination , or succession in the offices , and place of the Elders , that did corrupt any of them before mentioned . ( Nay ) The Bishop of Rome himselfe , might haue beene Bishop of Rome long enough , to this day , to the day of Christs comming in the cloudes of heauen , and haue done his master Christ good seruice , If he had kept the first faith , If he had liued the first life , If he had successed the Apostles and Elders , ( in faith , in doctrine , in exhortation , in patience , in temperance , in meekenesse , in mortification , in loue , in good workes , in feeding the flock of Christ , and giuing them their meate in due season ) as he did succeed them in outward place ; he had then beene a Scribe well taught in the kingdome of God ; A faithfull Bishop , an Elder worthy of double honour , and happy had that flock beene of which he had beene an ouerseer , and his master at his comming would haue said , Blessed be this seruant . But seeing he failed in all these things , and did not succeed his Elders in this way , and order of succession , ( as all their true successors to this day haue euer done ) seeing his heart was euill and vnfaithfull , ambitious , couetous , and loued pleasures and voluptuousnesse more then God ; and said in his heart , My master will deferre his coming , and therefore take vpon him to smite his fellowes , to eate and drinke with the drunken ; his Lord will come in a day which he thinketh not on , and in an houre that he is not aware of , and will hew him in peeces , and giue him his portion with the hypocrites ; and vnhappie is the flock that hath him for their shepherd . The Church of Rome was once a glorious Church , not in regard of any such pomp and princely state as she that now is , sits in , which ( poore virgin ) she was neuer acquainted with , but in respect of the light and brightnesse of her faith , as Saint Paul testifieth , which ( by reason of the fruite it did effect and bring forth in her ) shined , and made her face to shine throughout the world . She was a sister and daughter of that woman which Iohn saw so wonderfully and heauenly deckt and adorned , and which he describeth , saying , And there appeared a great wonder in heauen , a woman clothed with the Sunne , and the Moone vnder her feete , and vpon her head a crowne of twelue starres : that is to say , she had put on Christ , he dwelt in her heart by faith , she was clothed with him , his righteousnesse couered her nakednesse and all her defects , and made her beautifull within and without ; she had the earth , and all earthly glorie , vnder her feete , as transitorie and vaine ; she was mortified to sinne , and to the pleasures thereof ; and her soules delight was with her Lord in heauen , where he was ascended , and yet remaineth ; and her crowne of state , which she had on her head in those days , was the Lambs twelue Apostles , whose doctrine and example of walking , were her guide and patterne ; and who , as they had receiued of the Lamb the word of God , so they left it with her , to be her light and leader in the desart , when her publique guides should faile her , of which word of truth ( not so much the letter , as the spirituall true intent thereof ) she and her children ( her true successors ) haue been the sustainers and pillars of , to this day . This was once ( of a truth ) the estate of the Church of Rome , as also of other Churches elsewhere , but ( alas ) it lasted but a while , it fared with her as with the rest : for by the bloody persecution of the great red Dragon , her outward beautie was defaced ; she was dispersed , and forced to flie with them into the wildernesse ; and then ( after a while ) when the storme of persecution was ouer , and that a calme began to be settled , so as she began to conceiue some hope of recouering her first estate , heresies sprang vp , and were maintained with great force , on the one side , and carnall securitie grew on the other ; and that iniquitie might be increased , according as the Lord had foretold , the loue of many waxed cold . The mystery of iniquitie , which began to worke in the Apostles times ( they being departed ) took now faster footing , according to their words , and stroue daily to perfection ; and at last , he that letted , was taken away , and the man of sinne ( Antichrist ) was reuealed , and set vp in the throne of the Dragon ; and the Dragons religion was by him and his , so commanded , and commixt with the external profession of the name and religion of Christ , as that no man could partake of the better , but he must partake of the worse . For after that the Bishop of Rome had obtained at the Dragons hāds , that his Church should be the Mother of all other Churches , and that all must crouch and bend to her , and that he became Lord and master of all ; then did he ( among the rest of his requitals ) entertaine and command such part of the Dragons religion and Church-seruice , as might giue him the best content , and most aduance his owne temporall state of glorie . So that hauing once obtained the Dragons seate , and that all his heads , hils and hornes were his , he thought he might now do what he list , fell to desolating of the true worship of God , and to consuming of the Saints of the most high ( the remnant of the true Spouse , the children of the woman , before described , ) and pulled downe the daily and spirituall sacrifice , which they ( the spirituall house of God ) offered vp acceptable to him by Iesus Christ , cast the truth to the ground , as the Prophet had foretold of him , brought in and set vp the abhominable and most execrable religion of the heathen , compounding it , and dignifying the parts , practise , and practisers of it ( the more to delude the world ) with the names and titles of God , Christ , holy Spirit , the word of God , his holy Church , his worship , Seruice , his holy Sacraments , and Saints . And that he might haue all in obedience , made such lawes , by the aduice of his priuie councell , that whosoeuer would not worship the Beast and this image of the Beast ( the idols and abhominations of the heathen and pagans ) should by the executioners of his will , be taken and killed . And because he would be sure to know his own , and to find out all that would not submit , caused all , both small and great , rich and poore , free and bond , to receiue a marke in his right hand or in his forehead ; and that no man might buy or sell , saue he that had the marke , &c. Now when once things were come to this passe , it was no longer time ( for any soule that would be saued ) to stay ; and for this cause it was , that Christ commandeth , saying , Come out of her my people , that ye be not partaker of her sinnes , and that ye receive not of her plagues : for her sins haue reached vnto heauen , and God hath remembred her iniquities . And these were the very reasons , why at the first the Church of England separated from her , and also why so many of other nations did forsake her . When Wickliffe , Husse , Tindal , Luther , Cranmer , Latimer , and others , forsooke the Church of Rome , and came out of her , they stood not to make question about their outward calling or ordination they had receiued before of the Church of Rome ; but God hauing called them now , by a more speciall heauenly calling , to preach his truth , they staid not for , neither did they look after another ; Nay , if they had , the truth might haue lien hid , & we might haue sat in darknesse vntill this day ; but they finding the approbation of God and his people , It was enough . Let me aske ? If God should vouchsafe to call the Bishop of Rome , the Pope that now is , and that he should forsake all those abhominations , which he now liueth in , and become such a Scribe , Bishop , or Elder , as ( before ) we haue described ; who would condemne him , or call him Antichrist , for that he was once the Pope of Rome , though he had neuer other outward ordination , more then the approbation of God and his people , or who would call the people that should imbrace him , Antichristians ? doubtlesse , not any of the children of wisdome . Agiane , presuppose that the state of all Europe were now as it hath beene heretofore , all vnder Antichrist and his Church ; and that God should call one of the Bishops of that Church out from them , and in due him with the knowledge of his truth , by his word & Spirit ▪ and that there be a necessitie as thou saist , that he must haue another outward ordination , before he can Minister the word of God vnto any people , so as to be a Bishop or Elder vnto them ; whither wouldest thou haue him to goe for it , or where wilt thou finde an Eldership to ordaine him ? In Europe there be none , all are Antichristians . Wilt thou haue Apostles againe , to lay a new foundation , and must they ordaine new Elders before their can be a true constituted Church with her offices and ordinances , as thou termest them ? Is this thy iudgement ? It may be , if it be not ; Nay , it must be , if thou hold thee to thy former ; It hath beene the opinion of some of thy predecessors , that held themselues as wise as thy selfe whatsoeuer thou art , as for instance , there were ( among others ) three Brethren , ancient Separatists from the Church of England , liuing sometimes in the Cittie of London , their names were Legat , these held it stifly , that their must be new Apostles , before their could be a true constituted Church , and they drew it from this their ground , the one was called Walter Legat , who about twenty yeares since was drowned , being with one of his brethren washing himselfe in a riuer , called the Old Foord ; Another of them called Thomas Legat , died in Newgate about sixteene yeares since , being laid there for the Heresie of Arius ; The third called Bartholomew Legat , was burnt in Smithfield about ten yeares since , being condemned for the same Heresie of Arius , for they all held , and stood stoutly for the same also . These Legats had a conceit , that their name did ( as it were ) foreshew and entitle them , to be the new Apostles , that must doe this new worke ; but you see what became of them . There was also one Iohn Wilkinson , another ancient stout Separatist , who with diuers that followed him , held the same likewise , drawing it from the same ground , as a necessary consequence thereof , who also came to naught . But if there be any yet that will needs haue new Apostles , as no doubt there be ; for their carnall contentions worke still to that point ; then let me aske thee , whence must they come ? who shall send them ? Christ is ascended , and he doth not now appeare to call , and send any , as he did the Apostle Paul ; and Apostles must be such as come from the presence of the Lord ▪ and haue seene him ; For which cause Saint Paul saith in the defence of his Apostleship , Haue not I seene the Lord ? &c. And he that was to be in Iudas his roome , must be one that had bin conuersant with the Apostles the time of Christs being then on earth , an eye witnes to publish that which he saw and beleeued . So that Apostles thou canst not vpon any good ground expect . If thou saist , the Church may ordaine n●● Elders . I aske , whence came that Church ? who plant 〈◊〉 first ? can there be an Orchard of fruitfull trees , and was there not a husbandman that planted it ? Can faith be without preaching ? or can there be a Church without faith ? If thou hast found a true Church , find but out him that planted it , that first preached the word of God vnto it , whereby it beleeued , and became his Church , thou hast found an Elder , feare it not ; thou needest not make further enquiry from whence he came , or who ordained him ; he could not doe such a worke , except God sent him , though he came from Rome . If thou saist , Euangelists may preach the Gospell to the people , and ordaine Elders , as Timothy and Titus did . It is true ; but where be they who shall ordaine such , and send them to doe this ? Apostles we haue none . If thou saist , disciples may preach , as the seuentie did &c. I aske still , who made those disciples ? Didst thou euer know a field beare good wheate , that was neuer sowne ? If thou hast found good disciples , doubtles , there was one or other that did first informe them . So that thou mayst see , thou art still in the same case thou wert in , and that of necessitie it will follow , that if there can be no true Church , till there be a new outward ordination , then there will neuer be a true Church . Wherefore we conclude , against thee , and against all that are of thy iudgement ; that as you erre greatly in all your former points , so in this : and as many of the former do agree with the ancient errors of the Antichristian Church of Rome ; so doth this ; for they deny Gods predestination , and election of some particular persons in Christ , to grace and life , from the foundation of the world , and so doe you ; They teach free will , and falling away from the best grace , and that the certaintie of mans saluation doth depend vpon his acts of faith , obedience , and continuing therein , and so doe you ; They teach that outward ordination and succession doth make , constitute , and proue a true Church , and so say you in part , if not in the whole . That whereas you charge others to be of Antichrist and his Church , it is euident , you are more neerely allied to her , by these deceitfull doctrines of hers , then they can be , with the things ye charge them with ; Nay , they may notwithstanding be free from her , when you shall by this meanes be found children of her . If outward ordination and succession in that kind , doe make , constitute , or be an Argument sufficient to to proue a true Church , a Church wherein Christ dwelleth , against which the gates of hell shall not preuaile , to which Christ hath giuen the keyes of the kingdome of heauen , and power to bind and to loose , to remit and to retaine sins , which is the pillar and ground of truth , which hath the spirit of truth , which Christ promised to be with vnto the end of the world ; and that wheresoeuer two or three of them should be gathered together in my name , he would be in the middest ; ( for all these treasures , and many more do belong to the true Church , which is the body and spouse of Christ ; ) then the Chuch of Rome hath as good ground for the proofe , and confirmation of her selfe , to be the same true Church , as any Church else whatsoeuer ; nay , better ground then any other can shew . And therefore her children ( which stands for her , and doe pleade her cause ) take this to be , and doe vse it as the strongest and most inuinciblest argument they haue to proue their Church to be the onely true Church , this day extant ; and that all Churches and Christians , ought therefore to come vnder her gouernment , to be taught and nurtured by her , to submit to her counsels , ordinances , canons , decrees , doctrines of faith , rules for manners , ceremonies , censures , and whatsoeuer she shall impose , because what such a Church ( which hath those forenamed priuiledges ) shall agree vpon , teach or command , is truth , and may not be questioned or opposed , and therefore it is said , For it seemed good vnto the holy Ghost and to vs. But we vtterly deny any such ordination or succession , to make , constiture , or to be an argument sufficient to proue such a true Church ; and affirme , that a Church may be false and Antichristian , notwithstanding the same . For although there be such an ordination and succession , a Church , against which the gates of hell shall not preuaile , as the Lord himselfe declareth , saying , And vpon this rocke will I build my Church , and the gates of hell shall not preuaile against it ; to which all those former priuiledges do belong , and are to continue with vnto the end of the world ; yet we denie that kinde of ordination and succession to be it , or to haue any of those priuiledges belonging thereunto , but that it may be ( notwithstanding ) an vtter aduersary to the true succession , and to all those her treasures ; which wee proue thus : That kind of ordination and succession , which haue opposed the word and truth of God , that haue persecuted and murdered his seruants ( from time to time ) for the preaching and maintaining of the same truth and word of God , is not ( nor can be ) that ordination and succession , or church , against which the gates of hell shall not preuaile , nor to which any of those treasures do belong , but may be an aduersary both to it & them . But the outward ordination and succession in the roomes , publique offices and seates of the true Elders and Priests of God , ( which is the best ordination and succession , the Church of Rome that now is , hath , or can pleade for her selfe , and which the separations doe contend for ) haue opposed the word and truth of God , haue persecuted and killed the seruants of God , which preached and maintained the same his word and truth , and for the same cause . Therefore the outward ordination and succession , in the roomes , publique offices and seates of the true Elders and Priests of God , is not ( nor can be ) that ordination and succession , or church , against which the gates of hell shall not preuaile , or to which , any of her priuiledges do belong , but may be an vtter aduersary both to her and them . And that such an ordination and succession , as the Church of Rome and our Separatists pleadeth and contendeth for , haue done , and may doe all these euils against the truth and true seruants of God , is euident by those Priests , Elders and Scribes of the Church of the Iewes , who had their outward ordination and succession from the former Elders and Priests , yea from Moses and Aaron , and sate in their seates , and supplied their places , and yet ( neuerthelesse ) were the great opopposers of Gods word and truth , and the persecuters and murderers of the Prophets and righteous men of God , which preached the same his word and truth from time to time , as Christ himselfe often affirmeth to their faces , and foretelleth them in a parable , that they would be the betrayers and murderers of him also , which shortly after came to passe . And the Church of Rome ( for her part ) hath shewed herselfe in enmitie to the truth , and bloody proceedings against the maintainers thereof , ( for aboue a thousand yeares ) not onely to equall , but to out-strip Ierusalem , and to be euen the perfection and full accomplishment ( as it were ) of all abhominations & cruelties , against the truth of God and his Church , according as Christ ( by the ministery of his Angell vnto his seruant Iohn ) testifieth , where he calleth he , The Mother of Harlots and the abhominations of the earth ; and foresheweth how drunke she would be with the blood of the Saints , and with the Martyrs of Iesus . And as he laid to the charge of the Scribes and Pharisees of his time , the blood of the righteous that had been slaine , from Abel to Zecharias ; so he chargeth these with the blood of all that euer ( for the truth ) should be slaine vpon the earth , and with his owne blood also , because they and those that crucified him , are all of one house and generation , euen from Cain to this day , being the right and true successors of one another in euill . So that their maine argument of succession , in the roomes & chaires of the righteous seruants of God , auaileth them nothing to the purpose they aime at , seeing this , not only may be , but is their condition notwithstanding . For , as they were not of Abrahams seed , which came of Abraham after the flesh , nor they ( all ) Israel , that came of Israel ; and as that was not circumcision , which was outward in the flesh ; nor that baptisme , which washeth away but the filth of the flesh : so neither is that the true heauenly and spirituall succession , which is outward , by an externall ordination and succession in the roomes and seates of the righteous seruants of God ; but the true and heauenly succession ( which haue all those heauenly treasures belonging to it ) is that which Christ hath built vpon the rocke , are they that haue the faith of Peter , of Iohn , and the rest of the Apostles , euen those liuely stones , which Saint Peter speaketh of , who are by faith built vpon Christ the chiefe corner stone , like as Peter was , and so are made a spirituall house by this meanes , and do offer vp spirituall sacrifices acceptable to God by Iesus Christ , and are that chosen generation , that royal priesthood , holy nation , and peculiar people , which he describeth , who haue receiued spirituall gifts from aboue , as Saint Paul testifieth , saying , Wherefore he saith when he ascended vp on high , he led captiuitie captiue , and gaue gifts to men . According as Saint Iames saith , Euery good and perfect gift is from abou● ; and cometh downe from the Father of lights , with whom there is no variablenesse nor shadow of turning . That as they only are the seed and children of Abraham , that haue the faith and works of Abraham ; and as the circumcision of the heart , is the true circumcision ; and as to haue the heart sanctified by faith through the Spirit , is to be baptized with the baptisme which saueth , to put on Christ by baptisme , and to be a true Christian : so likewise , to be a true Pastor or Elder , is to enter●●in by the doore first , euen through Christ , by faith ; for he is the doore & the way , whereby euery true Pastor must enter , and to be called and ordained of God , by those heauenly gifts of Christ , whereby they are made able Ministers of the new Testament ; and then in the second place , to be approued and iustified of his Church and children of wisedome . For the calling of a true Minister of God , and that which maketh him so to be , is as heauenly and spirituall as that which maketh a true Christian ; else euery true Christian had a greater priuiledge then euery true Minister of Christ , which ( doubtlesse ) is not so , but rather euery true Minister hath a greater ; yea such are the gifts of the Spirit , which Christ since his ascension hath giuen to his Church , for the administration of the Gospel of peace , that whereas he gaue this testimonie of Iohn , that in regard of the gifts of the Spirit , which were giuen him for the administration of repentance , a greater Prophet then Iohn , was neuer ( before him ) borne of women , yet neuerthelesse he saith , that he which is least in the kingdome of heauen , is greater then he ; meaning the least true Minister of the Gospell , the word of reconciliation . And if yet they alledge for their separation , as their maner is to doe , That in the Church of England there be many very superstitiously minded , many vngodly , proud , couetous and vnclean persons , both in the publique office of the ministery , as also of the people , who do partake as well in the Sacrament of the Supper , as in the administration of the word : let them remember what hath been manifested before , as touching the estate of the Churches in the Apostles times , how that there were then in the Churches , false Apostles , false teachers , deceiuers , some that preached Christ through enuie , some that had eyes full of adulterie , and that could not cease from sinne ; some that made merchandize of the people ; some who went to law one with annother , and that amongst the infidels ; couetous , wicked , proud , lasciuious persons , which had not repented of their wickednes ; some that made their belly their God , whose glory was their shame , who minded earthly things ; and some , that at the Sacrament of the Supper were drunken , and despised the poore ; these and diuers other euills were in the Churches , and yet no separation to be made from any of them , onely the Apostles , sharply reproued those deceiuers , as euill doers , and warned the people with teares to take heed of them , and of their euills , and to shun them . Againe , there were some that with conscience of the very Idols of the heathen , did eate things in sacrifice to the Idoll , as Saint Paul affirmeth , saying , For some with conscience vnto the Idoll vnto this houre , eate it as a thing offered vnto an Idoll . Declaring vnto them , that the things which the Gentiles sacrificed , they sacrificed to Deuills , and not to God , and said , I will not that you should haue fellowship with Diuells , yee cannot drinke of the cup of the Lord , and of the cup of the deuills ; yee cannot be partaker of the Lords table , and the table of deuills . Do yee prouoke the Lord , &c. And by this it appeareth , they came also to the Lords table , though as Saint Paul told them , they could not truly and spiritually partake thereof , so long as they did partake of the other . Yea it is euident , that these corinthians were much adicted to their old heathenish superstitions ; For Saint Paul in his next Epistle doth againe call vpon them , saying , Be not vnequally yoked with Infidels , for what fellowship hath righteousnes with vnrighteousnes & what communion hath light with darknes , and what concord hath Christ with Beliall , and what part hath he that beleeueth with an Infidell , and what agreement hath the Temple of God with Idolls ? for yee are the Temple of the liuing God , as God hath said , I will dwell in them , and walke in them ▪ and will be their God , and they shall be my people ; wherefore come out from among them , and be ye separate from them , and touch not the vncleane thing , and I will receiue you , and will be a Father vnto you , and yee shall be my Sonnes and Daughters , saith the Lord Almighty . Here we see by the plain commandement of God , & exhortation of Saint Paul , that a separation ought to be made from all kind of Idolatry and vnrighteousnes of the heathen , and from all fellowship with them in their vncleane things . But here is no separation from the Church , though these superstitious Christians were in it . Nay , it is euident , there was neuer any separation admitted , either by word , or by example , ( except by those that separated themselues to make sects , which are reproued by the Apostles ) vntill such time as by the mallice and subtiltie of the Diuell , and through the pride and wickednes of the Bishop and Church of Rome , after they had gotten Iurisdiction ouer all , that they had brought into the Church the Idolatries and abhominations of the Pagans , and so cunningly compounded them , with the name and religion of Christ , that no man could pertake of any good among them , but he must pertake of the euill also . Then , and not till then , I say , the Lord commanded saying , Goe out of her my people , that ye be not pertaker of her sinnes , and that you receiue not of her plagues . This was not , because there were many offenders in the Church of Rome , nor because of their personall presence in the Assemblies , but because the Lord would not haue his people partake , ( in their owne persons ) of their sinnes ; which if they continued with them , could not be auoided . Neither was there a separation to be made from the Church of the Iewes , as bad and as cruell as it was , but Christ and his Apostles did alwayes both by word and example , teach the contrary ; onely the false doctrine and hipocrisie , and wickednes of the Iewes , they warned the faithfull to take heed of . And as concerning the Church of England , which thou so much contemnest , although there be many euill workers , vngodly , and vnregenerate persons ▪ superstitiously minded , as well of the Ministery , as of the people , as out of all doubt there are . For if , of but twelue Apostles , one was a Diuell ; and that there were false Apostles , and false teachers , proud , and couetous , in the primitiue Churches , and false brethren , belly gods , and such like , when Christians were but few in number ; How should it be , but there must now be many ; yet this is not sufficient ground for thy seperation . Nay , suppose ( as the truth is ) that the faithfull be but few in number , and rare , as the dust or oare that gold commeth of , and the vngodly as common as the clay that men make pots of , as the Prophet speaketh ; For doubtles , if God said of the Israelites , that though their number were as the sand of the sea , yet but a remnant of them should be saued ; we haue no reason to thinke it should be otherwise with vs ; Nay , Saint Paul sheweth plainly , that God will finish the worke , and cut it short in righteousnes , because a short worke will the Lord make vpon the earth . Yet what of this , thou hast no ground from hence to proue a separation . Nay , vnlesse thou canst proue that the Church of England , hath set vp , and doth command the Abhominations of the heathen , as doth the Church or Rome , and so mix them and Christian religion together , as thou couldest not partake of the good , but thou must partake of the euill , and so sinne against God in thine owne person , thou hast no ground at all for thy separation . Art thou offended because God hath beene so gracious to this kingdome , aboue all other nations , in causing the Princes and Kings thereof ( now in these latter dayes ) to set their helping hands to the repairing and building vp againe of the decaied walles of Ierusalem , and to the restoring of the morning and euening sacrifice of praise and thanksgiuing , as it was in former time , and in the dayes of old . Dost thou not know it was the word of truth , the sword which proceedeth out of the mouth of the Lord , ministred by his faithfull seruants , whom he raised vp in these latter times , which hath beene the cause of the reuolt of the Church and Kingdome of England from the abhominations and tyranny of the Church of Rome , and that God hath done it for his chosen sake , according to his word , art thou not bound to be thankefull vnto God for the same , and with gladnesse of heart to imbrace all the good he hath vouchsafed , yet so as not therewithall to iustifie any of the present euills , nor yet to rest thy selfe secure in that good which is in being , as if all things were already come to their full measure , and so exclude thy selfe from all future grace and truth , which God hath decreed ( in and by his word ) to bring to light . For as the truth and dayly sacrifice ( which Christ and his Apostles did erect ) were not all wholy ( in a moment ) cast to the ground , nor the abhomination of desolation set vp at full in one day , but that the one increased by degrees , and the other wasted accordingly : so must it now be in the restauration ; as then iniquitie and falsehood increased , and truth and loue faded and waxed cold , so now ( on the contrary ) iniquitie and falsehood must consume and be expelled , and truth and the loue thereof must increase and come to their place againe ; Iudgement was to begin at the house of God , but it must end in the house of iniquitie . Learne therefore now to be a wise , let the confusions which the heady extreams of those carnall contentious times haue brought forth , admonish thee to take better heed ; embrace thankfully , and make right vse of the present good thou seest in place ; shun the euils , and labour to increase in the wisdome which is from aboue ; doubtlesse , there are great riches and treasures with God to be attained , such as the carnall mind shall neuer see nor know ; conuerse with the wise and holy in heart , such as are spirituall and heauenly minded , haue speciall fellowship with them , pray , weepe , and reioyce ( dayly together ) with them ; call often to minde the hope of the ioy and glory ye shall receiue in the world to come , in the day when Christ your Lord shall appeare ; hope , loue , and long for his appearing , and edifie your selues with these things ; pray vnto God , and vse all good meanes ( according to your measure and place ) to redresse what is amisse in others ; labour ( thorough patience and meeknesse ) to winne them to the truth , and loue thereof ; so shall ye be profitable members of the Church of God , diligent and faithfull seruants of Christ . You are not ignorant ( I suppose ) of the manifold mischieues that men haue fallen into , by reason of the fleshly wranglings which haue been in these late times , what confusion , diuision and distraction there is among the people ; what and how many sundry opinions and seuerall sects there are , yea sects vpon sects , diuision vpon diuision , error vpon error , hath been bred and brought forth . Many haue risen ( in these latter times ) speaking peruerse things , to draw disciples after them , to get themselues a name , the diuell deluding them through pride , vnder pretence of some excellent way of truth , which he makes them beleeue is reuealed vnto them . As first , for the Church of Rome , all the world seeth what confusion , what fearfull delusions are therein , what multitudes of sects of new deuised orders of Priests , of Friers , each drawing a traine after him ; and now ( since the light of the truth hath broken forth ) what strange contentions haue beene raised in the Church of God about things of no moment ( when great and weightie matters haue been neglected , ) and what emulations , diuisions and separations haue bred thereupon ; and then , how after this , people being in distraction , haue runne from one sect and error to another , from separation to separatiō , diuiding themselues into many seuerall sects , to Anabaptistry , wherein ( a-againe ) are diuided into fiue or six sundry sects , each hatefully condemning other , holding ( also ) many dangerous errors , some to expect new Apostles , some to the heresie of Arius ; and some others ( who being , as it were , distracted with these things ) haue fallen to another ( the most blasphemous and erronious sect this day in the world ) commonly called by the name of the Family of loue , whose author was one Henrie Nicolas , or H. N. for so they will haue him called , that is ( as they expound it ) Homo Nouus , the new man , or the holy nature , or holinesse , which they make to be Christ , and sin they will haue to be Antichrist , because it is opposite to Christ . They say , that when Adam sinned , then Christ was killed , and Antichrist came to liue . They teach , that the same perfection of holinesse which Adam before he fell , is to be attained here in this life ; and affirme , that all their Family of loue are as perfect and innocent as he . And that the resurrection of the dead , spoken of by Saint Paul in the 1. Cor. 15. and this prophesie , Then shall be fulfilled the saying which is written , O death , where is thy sting ? O graue , where is thy victory ? is fulfilled in them , and denie all other resurrection of the body to be after this life . They will haue this blasphemer H. N. to be the sonne of God , Christ , which was to come in the end of the world to iudge the world ; and say , that the day of iudgement is already come ; and that H. N. iudgeth the world now by his doctrine ; so that whosoeuer doth not obey his Gospel , shall ( in time ) be rooted out of the world ; and that his Family of loue shall inherite and inhabite the earth for euer , world without end ; only ( they say ) they shall die in the bodie , as now men do , and their soules go to heauen , but their posterities shall continue for euer . This deceiuer describeth eight through breakings of the light ( as he termeth them ) to haue beene in eight seueral times from Adam to the time that now is , which ( as he saith ) haue each exceeded other ; the seuenth he alloweth Iesus Christ to be the publisher of , and his light to be the greatest of all that euer were before him ; and he maketh his owne to be the eighth , and last , and greatest , and the perfection of all , in and by which Christ is perfected , meaning holinesse . He maketh euery one of his Family of loue to be Christ , yea and God , and himselfe God and Christ in a more excellent maner , saying , that he is Godded with God , and codeified with him , and that God is hominified with him . These horrible blasphemies , with diuers others , doth this H. N. and his Family teach to be the euerlasting Gospel , which the Angell is said to preach in Reuelation 14. 6. and himselfe to be the Angell , yea and the Archangell which is said to sound the great and last trump , Reuel . 11. 15. They professe greater loue to the Church of Rome , and to all her idolatries and superstitions , then they do to any Church else ( whatsoeuer ) except themselues . They wickedly abuse these words of Christ , I must walke to day and to morrow , and the third day I shall be perfected ; and say , that by to day is meant the time of Iesus Christ and his Apostles ; and by to morrow , all the time of the religion of the Church of Rome ; and by the third day , this their day of H. N. and his Family , wherein they wil haue Christ to be perfected . And they doe compare all the whole religion of the Church of Rome , to the law of Moses ; affirming , that as God did teach his people by those shadowes and types till Iesus Christ came , so he hath taught the world ( euer since ) by the images , sacrifices , and filthy heathenisme of the Church of Rome , till this wretch H. N. came , and now he must be the onely chiefe teacher , Gods obedient man , yea his sonne , as they blasphemously call him ; he ( by his Gospell ) must make all perfect . They will outwardly submit to any kind of religion , and to any idolatrous seruice whatsoeuer , pretending it is not the bodie that can sinne , but the soule . They will be Priests in the Church of Rome , and act their Seruice after their maner of deuotion ; and as Satan can transforme himselfe into an Angell or light , so they can thrust themselues ( likewise ) ●o be publike Ministers and Preachers in the Church of England ; yea into the Kings Chappell , and to be of his officers and messengers , so bold they are , euen at this present ; and so close and cunningly they can carry themselues ( being directed thereto by their Master H. N. ) that yee shall hardly ( euer ) find them out . They will professe to agree in all points with the Church of England , as also with the Church of Rome , if they should be examined by them , onely this , they will not ( lightly ) deny their Master H. N. nor speake euill of him or his writings , if they should be put to it : and there is no way but this whereby to discouer them , I say , to put them to the deniall and abiuring of him and his writings , and to pronounce him a blasphemer , and his doctrine blasphemous ; this they will hardly doe , vnlesse they be not yet his full disciples . These horrible blasphemies , & wicked actions ( which I hate to describe ) but that I desire Christians should take notice of them , and beware ) doth this blasphemer and his blasphemous sect , teach and practise . But I cease , sighing and sorowing in my heart , ( God doth know ) to see that the deuill should worke such mischeife now in this last time , wherein ( I know ) God will haue his truth to prosper , and most of all , because many silly soules are taken in their snares like poore vnwary birds ( in time of winter , when foode is scarse ) seeking for releife . Alas , what may be the cause of this ? Is there not some great fault in those that should giue light to the world , who sit in the places of the starres of God. Doth not their negligence & coldnes driue the people into these extreames ? or are the violent courses , and carnall contentions of some other the cause thereof , or is it both ? doubtles , they are both great causes thereof , the diuell being the cheife Author , for there is nothing that he doth enuie more , then the power of truth and godlines ; if he cannot worke all men asleepe , by cold carnall security , as he doth the most , he will ( if it be possible ) deceiue the rest by some pretended strict way of truth , for his aime is to deceiue all , he spareth none . O that the watchmen ( therefore ) would lay these things to heart , and examine themselues , by the examples of the holy Apostles , and rules which they haue set downe , to proue them by ? What will it auaile you ( in the day of accompt ) that ye haue bin called the Ministers of God , the Shepheards of his flocke , when ye haue not done the office of faithfull Ministers and Sheepheards to his flock , what will your pleasure , your profit , your praise and estimation of men ( in that day ) doe ye good Ah deare Sirs , take heed , it concerneth your selues much , as it doth the people also . To be called the Ministers of God , is a high and honorable title , but a thousand times more honor it is , to be a faithfull Minister of God , in deed , and in truth ; what though you be not esteemed of the world ; nay ? what if ye be despised and hated thereof ? what though you should be destitude and afflicted , and vndergoe hunger , thirst , cold , labours , watchings , weepings , perills , prisonments , sword , &c. Christ saith , I was an hungry , I was athirst , I was naked , sicke in prison , &c , he meaneth you , if ye be his seruants ; if ye partake not with him in his sufferings , how can ye looke to reigne with him , if ye follow him not in the regeneration , ye shall not sit on throanes with him . What will these words of the Lord auaile or concerne you , where he saith , And God shall wipe away all teares from their eyes : and there shal be no more death nor sorrow , neither shall there be any more paine . If ye neuer knew what any of these things meant , it is better to sow here in teares , that we may hereafter reape with ioy , then to laugh here , and weepe for euer ; Let not therefore ( I humble beseech you ) the feare of the losse and fauour of friends , of your pleasures , profits , praise , or estimation with men , or whatsoeuer this world can afford , keepe you from following the Lord , in whom there is great reward , oh happy is the soule that can forsake all these things for the loue of Christ , and his Gospells sake , for he shall receiue an hundred fould more ( such treasures as cannot be vttered ) euen here in this present time , and in the world to come life euerlasting , feare not , ( if ye can cast your care on him ) certainly he will not see you left destitute : Neuer shall any man know what the treasures of wisdome , and riches of his grace , in the Gospell are , except he can preferre them in his heart , aboue all carnall things whatsoeuer , nay , except he can truly forsake them all , and himselfe also , for loue thereof , neither will God ( else ) euer take pleasure in him , or impart vnto him his secrets , let him be how skilfull , how learned , how esteemed of men soeuer . But he that can like the Merchant , sell all he hath , and purchase the field wherein the true treasure lieth , he shall not onely be rich himselfe , but be able to make others rich thereby , according also as Christ saith , Whoseeuer beleeueth in me , as the Scriptures hath said , out of his belly shall flow riuers of water of life . He shall not onely himselfe ( being entred in by the doore ) go in and out and finde pasture , but shall guide others also in by the same doore to the same pastures of life , and so hauing turned many to righteousnes , by the faithfull administration of the word of truth , shall possesse peace , comfort , and a good conscience here , and when the Lord shall come in his glory to reward euery one according as his works and labours haue beene , he shall shine , not onely like the brightnes of the firmament , ( as euery wise holy Christian shall doe ) but as the starres for euer and euer , as the Prophet Daniel testifieth , saying , And they that be wise shall shine as the brightnes of the firmament , and they that turne many to righteousnes , as the starres for euer and euer . An eight point , held at this present by the antient Anabaptists . That a King or Maiestrate cannot be a true Christian , except he giue ouer his kingly office or Maiestracie . Answer . THis , although it be not fully the opinion of these our English Anabaptists , yet because it is a point so generally held among the other sects of them , and for that these ( with others ) are not yet rightly informed as touching the authoritie of kings & gouernours , what it is , how far it doth extend , nor yet how far forth Christians are bound to obey and submit vnto them ; we will therefore first disproue that error of the elder Anabaptists , then shew what the authoritie of kings and gouernours is , how far it doth extend , and how farforth euery true Christian is bound by the word of God ( as he is a subiect or Citizen ) to obey and submit vnto them , and then , that all kingdomes , peoples , powers , and authorities whatsoeuer , shall serue and obey the King of Kings & Lord of Lords for euermore . They that haue serued and obeyed him according to his Gospell here in this life , shall serue , honor , and praise him freely and with ioy for euer hereafter , and they that would not by the voice of the Gospell be brought to serue and obey him here in this life , shall be made ( by force of torments ) to serue and obey him for euer in the world to come ; this will we briefely doe if God permit . That kings and rulers , gouernours and magistrates , may be true Christians , and retaine their kingly places , rule , authoritie , and magistracie , is euident by the examples of Dauid , of Solomon , and others , who were true Christians by faith according to the promise in the Spirit , though Christ was not yet come in the flesh , they liued and dyed kings of this world , and true Christians also : and the case is not now altered by the comming of Christ in the flesh , the Gospell hath not made any alteration in that respect , but doth rather confirme it , where Christ saith vnto his disciples , ( who striued among themselues , which of them should be the greatest ) Luk. 22. 23. 24. 25. 26. ( a place which these Anabaptists do chiefly alledge for their purpose , ) The Kings of the Gentiles exercise Lordship ouer them , and they that exercise authoritie vpon thē , are called gracious Lords , but ye shall not be so ; but he that is greatest among you , let him be as the least , and he that is chiefe , as he that doth serue . He doth not here forbid a Christian to be an earthly or temporall King , nor such a King to be a Christian ; nay , his words do allow both ; only he forbiddeth that Christians should aspire in their minds , or seeke to be great , or to rule ouer one another , as they are Christians , children of one God and Father , and seruants of one Lord Iesus Christ . And that if any of them be great Kings & Rulers in the world , they should not exercise authoritie ouer their brethren , as do the Kings of the Gentiles , or as now the Lords of Rome do , as if they were Lords ouer Gods heritage ; nay , but though they be Kings , and ( as touching their temporall state and dominion ) doe and may lawfully reigne and rule ouer all , and are chiefe and head of all persons , as well Ecclesiasticall as ciuill , true Christians as others , considered ( also ) as they are subiects or citizens ; yet as Kings are Christians , and as their subiects are Christians , and of the same bodie of Christ with them , they may not take Lordship vpon them , nor exercise dominion ouer them , neither ought they ( in that respect ) to yeeld it vnto them , because that title of honour and dominion spirituall , doth belong to their Lord and Master Iesus Christ onely ; and therefore he saith , Call no man Lord on earth , for one is your Lord ; call no man Master , for one is your Master : as Saint Paul likewise saith , For although there be on earth many that be called Gods and Lords , ( as there be many Gods , and many Lords ) yet vnto vs there is but one God , euen the Father of all , and one Lord Iesus Christ , &c. Christ is the Lord , the Prince and head of Christians , as they are Christians ; but the King is the Lord and Prince and head of Christians , as they are citizens or subiects . So that these words of Christ , But he that is greatest among you , let him be as the least , and him that is chiefest , as him that serueth , haue this meaning : That that Christian which is the greatest of Christians , in regard of his temporall honour and dignitie of place in this world , should be in heart and affection , yea and in outward actions of loue , meeknesse and humilitie , ( I say ) as he is a true Christian euen as the least true Christian ; and he that is chiefest in any externall office or place , should ( as he is a Christian ) be euen as that true Christian whose place is to serue ( I say ) in mercie , humilitie , charitable actions , &c. Now , that Kings and Rulers haue lawfull authoritie from God ouer all persons , and that all ought to be obedient vnto them and their lawes , Saint Paul declareth at large , saying , Let euery soule be subiect to the higher powers : for there is no power but of God ; the powers that be , are ordained of God ; whosoeuer therefore resisteth the power , resisteth the ordinance of God , and they that resist , shall receiue to themselues damnation : for rulers are not a terror to good works , but to the euill ; wilt thou not be afraid of the power ? do that which is good , and thou shalt hane praise of the same ; for he is the minister of God to thee for good : but if thou do that which is euill , be afraid , for he beareth not the sword in vaine , for he is the minister of God , a reuenger to execute wrath vpon him that doth euill . Wherefore ye must needs be subiect , not onely for wrath , but also for conscience sake . For , for this cause pay you tribute also , for they are Gods ministers , attending vpon this very thing . Render therefore ( saith he ) to all their due , tribute to whom tribute is due , custome to whom custom , feare to whom feare , honour to whom honour , &c. By all which ( I say ) it is euident , that the power and authoritie of Kings is of God , and ordained by him , yea though they be infidels ; and that it doth extend ouer all , as wel true Christians as others , Ecclesiasticall persons as ciuill , and that euery soule ought to be subiect vnto them and to their lawes and ordinances , euen for conscience sake , ( alwayes prouided that they be not opposite to the lawes and ordinances of God , and rules of the Gospell , though they be not the same , but their owne , euen the ordinances of man , as Saint Peter termeth them , saying , Submit your selues to euery ordinance of man , for the Lords sake , whether it be to the King as superiour , or vnto gouerners , as vnto them that are sent by him for the punishment of euill doers , and for the praise of them that do wel , &c. If then Kings and gouerners ( being infidels ) haue authoritie from God to make lawes and ordinances , such as God commandeth not , but are their owne , and indifferent in respect of conscience towards God ( some of them ) and might be left vndone , if they were not by authoritie commanded ; and that this is to be done of euery soule , euen for conscience sake , and for the Lords sake , as the Apostles speake ; not for conscience as touching religion , as if there were any religious vse or conscience that way to be made of them , but in respect of dutie to Kings and gouerners . As touching the things that God commandeth , and they also require , we ought to obey them , not because the King commandeth them , but because God commandeth them , and not as mans ordinances , but as Gods. If ( I say ) Christians ought to be thus obedient vnto infidels , ( for such were the Kings where Christians in those days liued , ) much more ought we to be obedient to Christian kings in the like respects , and much more authoritie haue they to constitute and require the lawes and ordinances of God according to his word : for their office & dutie is , not only to see their people gouerned and prouided for , as touching their temporall states , to place officers ( vnder him ) ouer them for the same purpose , but also and chiefly to see them prouided for as touching their eternall estates , to plant ouer them faithfull shepherds to feed their soules with the bread of life , and to roote out and suppresse such as spoile and deuoure the flock , and sow heresies among the people , as haue done and doe the popish priests and Iesuites , these Anabaptists , Familists and others . And as the dutie of a Christian King is to place ouer his people faithfull shepherds : so it belongeth to him also to see them prouided for , according to the commandement of the Lord , which saith , Thou shalt not muzzle the mouth of the oxe which treadeth out the corne . For , to Princes and Rulers , and such as haue power to muzzle their mouthes and to see them prouided for , doth the Lord speake . Thus much briefly touching the authoritie of Kings and Rulers , how far their power doth extend , and how far forth Christians are bound to obey and submit vnto them ; and thus it must be during the time of this world , Kings must rule ( by Gods appointment ) ouer all people , all are bound to obey them in all their lawes and ordinances which are not opposite to the lawes of God ; but if they shall command any thing that God forbiddeth , or forbid anything that God requireth ( as the Antichrist of Rome , and many heathenish Kings & gouerners , Iews , & some professed Christian Kings haue done ) they may not be obeyed , but Christians ought rather to suffer ( with patience and meeknesse ) whatsoeuer they shall inflict vpon them , for they are here called to suffer . And that there will come a day , in which all Kings , Princes and powers must lay downe their Crownes and Scepters at the feet of Christ , and resigne all their power and authoritie to him the King of kings and Lord of Lords , whose right all the kingdomes of this world are , and that all powers and principalities , peoples and nations shall serue and obey him ( the most high Lord and King of all ) for euer and euer , the Scriptures do euidently and often declare , so often as would be too long for me now to recite , onely some few I will mention for proofe thereof . The Prophet Daniel hauing described the foure great Monarchs which were to reigne in the earth ouer the inhabitants thereof , frō that time to the end of the world , and hauing also foreseene the end and destruction of them , saith , I saw in the night visions , and behold , one like the Son of man , came with the clouds of heauen , and came to the Ancient of dayes , and they brought him neare before him , and there was giuen him dominion and glorie , and a kingdome , that all people , nations and languages should serue him , his dominion is an euerlasting dominion which shall not passe away , and his kingdome that which shall not be destroyed . This doth he further explane in the 27 verse of this Chapter , saying , And the kingdome , and dominion , and the greatnesse of the kingdome vnder the whole heauen , shall be giuen to the people of the Saints of the most High , whose kingdome is an euerlasting kingdome , and all dominions shall serue & obey him . As also in the interpretation of the dreame of Nebucadnezzar ( the first of the f●…ure Monarchs , ) after he had described the last , he saith , And in the dayes of these kings shall the God of heauen set vp a kingdome which shall neuer be destroyed ; and the kingdome shall not be left for other people , but it shall breake in peeces and consume all these kingdomes , and it shall stand for euer . And againe , speaking of the reigne of the same Monarch , he saith , But the Saints of the most High shall take the kingdom , and possesse the kingdom euen for euer and euer . By all which the Prophet sheweth plainly , that the Stone which was cut out of the mountaine without hands , Christ which was to come of the house of Dauid , should ( by the power of the most high , through the word which was to proceed out of his mouth ) breake in peeces , consume & destroy all those Monarchs which were to reigne in the world ; and that he ( the Lord & owner of all ) should possesse the kingdome , and reigne on the earth for euer and euer , world without end . And that the Saints of the most High ( not the carnall Iewes yet remaining , as some imagine , but all his redeemed , from the beginning of the world to the end ) shall possesse the kingdome , and reigne with him , not in a carnall earthly maner , but in a heauenly estate of glorie ; not for a time , but for euer & euer , beyond all time ; and that then & from thenceforth all powers and dominions , people and nations whatsoeuer , shall serue and obey him . This in briefe ( is that ) which the Prophet intendeth , which ( also ) the rest of the holy Prophets foresaw and foretold of , as Saint Peter testifieth , saying , And he shall send Iesus Christ , which before was preached vnto you , whom the heauens must receiue , vntill the time of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began , meaning this great restitution , which is to be fulfilled at the second coming of Christ in the clouds of heauen , when the seuenth Angell shall sound the last Trump , as Saint Iohn witnesseth , saying , And the seuenth Angell sounded , and there were great voices in heauen , saying , The kingdomes of this world are becom the kingdomes of our Lord and of his Christ , and he shall reigne for euer & euer . And that this shall not be till the great Trump shal sound , mentioned by Esaias the Prophet , by Christ in the Gospell , by Saint Paul to the Corinthians & Thesfalonians , by Saint Iohn in the Reuelation , till Christ shall come in the clouds of heauen , and that euery eye shall see him , euen they that pierced him , and that all the kindreds of the earth shall mourne and waile before him , is manifest ( I say ) by all those seuerall Scriptures , as also by the testimonie of the holy Author to the Hebrewes , where he saith , For vnto the Angels hath he not put in subiection the world to come , whereof we speake , but one in a certaine place testified saying , What is man , that thou art mindfull of him ? or the son of man , that thou visitest him ? thou crownedst him with glorie & honour , and didst set him ouer the workes of thy hands , thou hast put all things in subiection vnder his feete , &c. In which place the Apostle sheweth cleerly , that it is the world to come , in which all powers and things shall be actually and visibly seene to be vnder his feet , and all the kingdoms of this world shall be the Fathers and his ; then ( I say ) in that world , not in this , as Christ saith , My kingdom is not of this world , then when the last enemy is destroyed , when this world shall be made another world , according to his promise , then shall all powers and principalities , all people and nations serue and obey him ; he will no longer be dishonored by them , they shall not vse their tongues and powers then as they list , and as they had wont to do , but all tongues shall confesse , and euery knee shall bow to him ; they that in their life times would not be brought by the faire meanes of his Gospel to serue & obey him , shall be brought to do it ( after death ) by paine ; yea Satan himselfe ( the author of wickednesse , who neuer intended to giue praise and honour to God or to Christ ) euen he with all his angels and spirits of wickednesse ( vnder their torments , and by force of the rod of iron , which Christ the King of the whole earth shall exercise ouer them in that world ) shall be compelled , with all powers , people and kings whatsoeuer , to confesse and bow before him , serue and obey him , praise and magnifie him , his iustice and mercie for euer . For if at the name of Iesus euery knee shall bow , both of things in heauen , and things in earth , & things vnder the earth , and that all tongues shall confesse that Iesus Christ is the Lord , to the glory of God the Father , as the Apostle speaketh ; then ( doubtlesse ) Satan and his followers are not exempted , yet euermore vnder torments ( as we haue said . ) If Satan and his Angels , or any of the cursed children of men , which shall be condemned and tormented for euer with them , should after iudgement raile against God , and blaspheme him , as some do teach they shall ; or if they should doe the least mischiefe ( any kind of way ) either against Christ , or against any of his brethren , the children of God , which shall then reigne for euer with him ; how is it then said , that al powers shal serue and obey the most High ? how are all things then subdued to Christ , and put vnder his feet ? how hath he loosed the works of the diuell ? as the Scriptures speake . If the last enemy be death , and that death be once swallowed vp in victorie , and it be fulfilled which is written , O death , where is thy sting ? O graue , where is thy victory ? what is the thing then left , that can doe the least euill against God , against Christ , against Sion , or against any of her children which are now redeemed from all those former captiuities ? nay , none shall euer hurt or destroy in all that holy mountaine ; and for that old Serpent , vpon his belly shall he go , and dust shall be his meate . When Satan ( that Serpent ) went first about to seduce mankind , by sowing sinne ( the sting of death ) in his heart , he aimed not at his owne perpetuall torments , neither did he intend to come to praise & glorifie God for euer and euer , ( as he shall one day be compelled to do ) these were no part of his thoughts ; nay , but his aime & purpose was to bring all men in subiectiō to himself , to do him homage and seruice , and so to depriue God of all his honour on earth for euer , that he and his wickednesse might haue the rule ; this was his plot ; hee litle thought of a seed to come , to bruise his head ; nay , after the Seed was promised , he ceased not for all this , but stroue still to effect his purpose , and he preuailed much therein , chiefly by presenting riches , honor , and the glorie of this world vnto men : so that when the Seed himselfe ( in person ) came , he spared not to tempt him with the like baites ; but he ouercame him , and hath in part , and shall ere long , fully vndoe his whole plot , and cast him where he shall receiue that which he aimed not at , and force him to doe that which he neuer intended : and Sion which had been so long desolate and waste , shall be set vp the praise of the whole earth , and be established in righteousnesse and safetie for euer , according to the Prophets . She shall be farre from oppression , for she shall not feare ; and from terror , for it shall not come neare to her ; violence shall be no more heard within her land , nor wasting & destruction within her borders ; she shal call her walls saluation , and her gates praise , her gouernment shall be peace , and her exacters righteousnesse ; all those that formerly despised her , and the sons of them that did afflict her , shall come bending vnto her , and worship at the soles of her feete , and shall call her , the Citie of the Lord , Sion of the holy one of Israel ; her Sunne shall no more go downe , neither shall her Moone withdraw it selfe , for the Lord shall be her euerlasting light , and the dayes of her mourning shall be ended . Reuelat. 15 4. Who shall not feare thee O Lord , and glorifie thy Name , for thou onely art holy : for all nations shall come and worship before thee , for thy iudgements are made manifest . FINIS . ERRATA . Pag. 9 lin . 13. 14. iust vpon , reade iust vpon them . p. 24. l. 23. principall , reade principle . p. 33. l. 34. braken , read broken . p. 34. l. 3 consideration , read considence . & l. 30. perfection , read protection . p. 47. l. 5. points , r. point . & l. 10. read Paradise . & l. 24. had eaten , read had not eaten . & l 37. they , r. there . p. 51. l. 33. reade considerations . p. 53. l. 37. proue , read proues . p 69. l. 2. that Church , read that the Church , & l. 5. put out the. & l. 32. be , reade being . p. 71. l. 33. read such as come in by the doore . pag. 72. l. 23. successed , reade succeeded . p. 81 l. 26. he , read her . p. 86. l. 21. or , read of . p. 87. l. 24. leaue out a. & l. 25 those , read these . Notes, typically marginal, from the original text Notes for div A04400-e440 Prou. 8. 22 , 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31. Reuel . 5. 9. Rom. 8. 29 ▪ 30. Prou. 1. 31. Hosea 13. 9. Notes for div A04400-e580 Ephes . 1. 3 , 4 , 5 , 6. 1 Pet. 1. 2. Rom 9. 11 , 12 , 13. Math. 24. 22. Dan. 9. 27. Reu. 19. 11 , 12 , 13. 2. Thessal . 2. 8. Math. 24. ver . 22. Rom. 8. 30. Ephes 1. 4. Rom. 1. 16. Rom. 9. 7. Rom. 4 ▪ 17. Rom. 9. 8. Gal. 3. 29. and 4. 28. Rom. 9. 10 , 11. ver . 12. Ephes . 1. 3. Rom. 5. 12 , 14 , 18. Psal . 51 ▪ 5. ver . 7. Iohn 3. 6. Iob 14. 4. Notes for div A04400-e1310 Rom. 3. 9. & 5. 12 , 14 , 18. Philip. 2. 13. Rom. 9. 16. Deut. 29. 4. Ioh. 6. 44 , 65. & 15. 16. Ier. 10. 23. 2. Cor. 3. 5. Math. 22. 5 , 14. Luk. 14. 16 , 17 , 18 , 19 , 20 , 21. Rom 8. 28 , 29. & 1 16. 1. Cor. 1. 24. 26. Luk 4. 18. Esay 61. 1. Ezek 36. 27. Math. 15. 24. Ezek. 11. 19. Ier. 32 39. 2. Cor. 3. 3 , 4. Gal. 3. 26 , 27. Obiect . Answ . Mat , 20. 10 , 11 , 12 , 13 , 14 , 15. Obiect . Answ . Ioh. 3. 5. Iam. 1 , 17 , 18. Rom. 9. 16. Notes for div A04400-e1730 Reuel . 13. 8. 1. Pet. 1. 5. Rom. 5. 10. Ephes . 1. 4 , 5 , 6. Rom. 8. 29. 30. Acts 15. 9. & 10. 43. Rom. 8. 15 , 16. 〈◊〉 . 29. Col. 3. 1 , 2 , 3. 1. Pet. 1. 5. Psal . 62. 2 , 6 , 7. Esay 40. 11. Psal . 23. 1. Ioh. 15 1 , 2. Ioh. 10. 29. & 17. 6. 10 , 12 ▪ & 10. 14. 4. ver . 28 , 29 , 30. Luk 22. 31. Psal . 62. 7. 2. Pet. 2. 4. 5 , 6. Ioh. 15. 5. Luk. 22. 32. Math. 16. 18. Psal . 16. 11. Ioh. 13. 1. Ioh. 6. 56 , 57. Ioh. 6. 47. Rom. 5. 8 , 9 , 10. Rom. 8. 35 , 36 , 37 , 38 , 39. Obiect . Ezek. 18. 24. Answ . 2. Cor. 2. 15 , 16 Rom. 16. 15. 16. Col. 1. 23. Mark. 10. 15. Math , 28. 19. Psal . 19. Rom. 10. 18. Rom. 1. 20. Act. 14. 16 , 17. Act. 17. 27. Heb. 1. 1. 2. 2. Pet. 1. 19. 10 , 21. Heb. 4. 1. 2. Rom. 10 , 7 , 8 , ver . 6. Heb 1. 2. Rom. 2. 14. Luk 12. 47. Math. 23. 24 , 24 25 , 26 , 27 , 28. Mat. 5. 20. Ioh. 12. 6. Luk. 6. 43. Iam. 3. 11. 12. Luk. 6. 44. ver . 45. Acts. 8 , 13. Ioh. 6. 66. Mat. 13. 20. Iam. 1. 8. Gal. 5. 6. 1. Cor. 13. 2. 3. 4. 5. 6. 7. Mat. 13. 4. 5. 6. 7. ver 8. Heb. 6. 8. Mark. 11. 13. 14. Luk. 4. 18. Act. 10. 36. 37. & Act. 26. 18. Mat. 3. 11. Esa . 40. 20. 2. Cor. 1. 21. 22. Eph. 1. 13. Math. 11. 28. Esa . 61. 1. 2. 3. Luk. 4. 18. 19. Luk. 7. 22. Mat. 11. 5. Mat. 21. 26. Mark. 1. 4. Ioh 3. 5. Eph. 6. 15. Heb. 6. 1. Ioh. 3. 5. Mat. 11. 28. 2 Cor. 3. 3. Ier. 31. 34. Heb. 10. 17. Ier. 31. 38 , 39. 40. Math. 3. 2. Math. 4. 17. Mat. 3. 11. Ioh 3 5. Tit. 3. 5. Rom. 8. 5. Gal. 4. 6. Rom 8 15. Rom. 8. 2. Iob. 16. 13. Ioh. 16. 7. 1 Ioh. Rom. 14. Tit. 11. Iam. 2. 1. Philip. 1. 9. Gal. 3. 22. Iude 3. Iude 20. 2. Pet. 1. 1. Rom. 5. 1. Act. 15. 9. Rom. 4. 16. Gal. 5. 6. Psal . 1. 3. Math. 13. 23. Heb. 6 7. Esay 61. 3. Iude 23. 1. Thess . 5. 22. Rom. 7. 23. Psal . 126. 5. 6 , Gal. 5. 24. 1. Ioh. 4. 19. Eph. 1. 13. 14. 1. Ioh. 4. 19. Rom. 5. 8. 9. 10. Rom. 8. 15. 1. Ioh. 5. 1. Ioh. 3. 5 , 1. Cor. 12. 26. 27 Rom. 12. 15. 16. Luk. 16. 9. Mat. 25. 34. 35 36. ver . 41. 1. Ioh. 3. 14. 5. 2. Rom. 12. 20. ver . 14. Act 7. 60. Mat. 5. 48. Ioh 7. 34. 35. Reu. 7. 14. Mat. 5. 20. Reu. 20. 6. Col. 3 12. 2. Cor. 5. 17. Ioh. 17. 16. 1. Ioh. 2. 15. Phil. 3. 20. Rom. 1. 17. Heb. 10. 37. 38. 39. 1. Ioh. 2. 19. Ioh. 12. 5. ver . 6. Ioh. 6. ver . 64. ver . 65. Mat. 11. 28. Ioh. 6. 37. ver . 66. ver . 70. ver . 53. 54. 1. Pet. 2. 5. 6. Math. 16. 18. Rom. 7. 22. Luk. 6. 45. 2. Cor. 13. 8. Math. 7. 18. Reu. 2. 25 , 26. Psal . 69. 28. ver . 28. ver . 26. Iude 12. Luk. 8. 18. Heb. 6. 8. Luk. 12. 2. 3. Luk. 8. 18. Reu. 17. 8. Reu. 13. 8. Mal. 3. 6. Gen. 3. 15. ver . 15. Gen. 12. 3. Gen. 17. 5. Gen. 21. 12. Gen. 18 10. Gal. 4. 28. Rom. 9. 8. Gen. 17. 7. 8. Heb. 11. 16. Esa . 61. 3. Ioh. 15. 2. Notes for div A04400-e5550 1. Cor. 7. 14. Gen. 1. 2. 8. Act. 17. 26. 29. Gen. 1. 24. Iob 14. 4. Psalm 51. 5. 4. Esdras . Rom. 5. 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21. Iob. 3. 3. ver . 5. Ioh. 16. 21. Absurdities . Gen. 3. 15. Notes for div A04400-e6200 Act. 10. 31. ver . 32. Heb. 1. 1. Luk. 13. 24. Mat. 7. 15. 19. 21. 22. 23. Ioh. 6. 64. Mat. 7. 23. 1. Cor. 3. 4. 1. Cor. 12. 20. 2. Cor. 13. 5. Act. 8. 22. Rom. 8. Deut. 28. Rom. 2. Rom. 4. 11. Rom. 2. Mr. Smith baptized himselfe first , and then Mr. Helwis , and Iohn Morton , with the rest . Mark 10. 13 , 14 , 15. A retortion vpon themselues . Reu. 13. Notes for div A04400-e7670 Act. 20. 25 , 26. 27. 28. 29. 30 ▪ 31 1. Ioh. 2. 19. Mat. 24. 15. 2. Thes . 2. 3. 4. Esa . 14. 12. 13. 14. Ioh. 10. Mat. 24. 46. Math. 24. 48 , 49 , 50 , 51. Rom. 1. 8. Reuel . 12. 1. Reuel . 12. Arianisme . Math. 24. 12. 1. Pet. 2. 5. Dan. 9. 27. Reue. 13. 16 , 17 Reuel . 18. 4 , 5. 1. Cor. 9. 1. Act. 1. 21. 22. Luk. 10. 1. Mat. 16. 19. 1. Tim. 3. 25. Mat. 18. 19. Act. 15. 28. Math. 16. 18. Math. 21. Reuel . 17. 5. Math. 23. 35. Reuel . 18. 24. 1. Pet. 2. 4 , 5 , 6 , 7 , 8 , 9. Ephes . 4. 7 , 8 , 9 , 10 , 11 , 12 , 13. Iam. 1. 17. Luk. 7. 28. 2 Cor. 11. 13. Philip. 1. 15. 2. Pet. 2. 14. 1. Cor. 6. 6. Phil. 3. 18. 19. 1. Cor. 11. ●● . 1. Cor. 8. 7. 1. Cor. 10. 20. 21. 22. 2. Cor. 6. 14. 15. 16. 17. 18. 19. Such as were carnall , hauing not the Spirit . Iud. 19. Reu. 18. 4. Note , how that there were euer in the purest Churches , such as were bitter one to another , full of strife , seditions , & all maner of euill workes , which are condēned by the Apostle to be earthly , sensiuall , and diuellish . Esa . 10. 22. Rom. 9. 27. 28. Note , that these striuings are ( onely ) about formes and outward ordinatiōs , which leade to nothing but contentions . Luk. 13. 32. Notes how to discouer a Familest . Dan. 12. Notes for div A04400-e9650 Luk. 22. Math. 23. 1. Cor. 8. 5. 6. Rom. 13. 1. Pet. 2. 13 , 14. Deut. 25. 4. 1. Cor. 9. 9 , 10 , 11 , 12 , 13 , 14. Dan. 7. 13 , 14. Dan. 7. 27. Dan. 2. 44. Dan. 7. 18. Esa . 27. 13 Mat 24. 31. 1 Cor. 15. 52. 1. Thes . 4. 16. Reu. 10. 7. Reu. 11. 15. Mat. 24. 30. Reu. 1. 7. Heb. 2. 5 , 6 , 7 , 8 Ioh. 18. 39. Esa . 45. 23. Phil. 2. 10 , 11. Hos . 13. 14. 1 Cor. 15. 55. Esa . 54. 13 , 14. Esa . 60. 14. Reu. 3. 9. 
A92595	----	Proclamation against all meetings of Quakers, Anabaptists, &c. Scotland. Parliament. 1661 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A92595 Wing S1308 Thomason 669.f.26[56] ESTC R210919 99869668 99869668 163938 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92595) Transcribed from: (Early English Books Online ; image set 163938) Images scanned from microfilm: (Thomason Tracts ; 247:669f26[56]) Proclamation against all meetings of Quakers, Anabaptists, &c. Scotland. Parliament. 1 sheet ([1] p.) by Evan Tyler, [Edinburgh : 1661] Imprint from Wing. Signed and dated at end: Given at Edinburgh the 22. day of January, 1661. and of Our Reign the twelfth year. A. Primerose, Cls. Reg. Annotation on Thomason copy: "Feb: 2d 1660"; the second 1 in date has been crossed out. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Quakers -- Scotland -- Early works to 1800. Anabaptists -- Scotland -- Early works to 1800. Freedom of religion -- Scotland -- Early works to 1800. Assembly, Right of -- Scotland -- Early works to 1800. 2007-07 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2007-09 Mona Logarbo Sampled and proofread 2007-09 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion CR DIEV ET MON DROIT . HONI · SOIT · QVI · MAL · Y · PENSE royal blazon or coat of arms PROCLAMATION Against all Meetings of Quakers , Anabaptists , &c. CHARLES , by the Grace of GOD , King of Great Brittain , France and Ireland , Defender of the Faith ; To Our Lovits , Heraulds , Pursevants and Messengers at Arms , Our Sheriffs , In that part specially constitute , Greeting : Forasmuch as by several Laws and Acts of Our Parliament , especially by the one hundred and thirty one of the Eight Parliament of King James the Sixth . Our Grandfather of blessed memory ( and renewed and ratified by Vs , with advice of Our Estates of Parliament , presently conveened ) It is statuted and ordained , That none of Our Subjects , of whatsoever quality , state or function , Conveen or Assemble themselves , for holding Councils , Conventions or Assemblies ( except in the ordinary iudgements ) without Our Warrand , or express Licence , had and obtained thereto , under the pain made against such as unlawfully convocate Our Lieges : And that notwithstanding thereof , there be divers persons under the name of Quakers , Anabaptists , and Fifth-monarchy-men , avowed Enemies to Our lawful Authority and Government , whoupon specious and religious pretences , at unlawful times and places , keep frequent Meetings and Conventicles together : And We , and Our Estates of Parliament , considering what hath been the cruel Tenets , and bloody Practises of such in former times , and what Insurrections and Murthers have been committed by them in Our Kingdome of England , within these few dayes , and of what bad consequence their Meetings may prove at this time . Our will is herefore , and We charge you and straitly commands : That incontinent thir Our Letters seen , ye passe , and in Our Name and Authority , inhibit and discharge all Meetings and Conventions of the persons foresaid , upon whatsoever colour or pretext the same may be , under the pains contained in Our Acts of Parliament , made against unlawful Convocations of Our Lieges : And for the better preventing of such unlawful Meetings , and of any prejudice may ensue thereby , We do hereby command all Magistrates of Our Burghs , Sheriffs , Constables , Iustices of the Peace and other Our publick Ministers , To make exact search from time to time , in all places where any such Meeting hath been , shall , or may be suspected ; and to apprehend every such person , who shall keep , or frequent these Meetings , and to commit them to the next Prison , therein to remain till further order be taken with them , by such as shall have Our Authority for that effect ; and ordains you to make publication hereof at the Mercat Cross of Our Royal Burroughs , where-through none pretend ignorance thereof , As ye will answer to Vs thereupon : The which to do , We commit to you , conjunctly and severally , Our full power , by thir Our Letters , &c. Given at Edinburgh the 22. day of January , 1661. and of Our Reign the Twelfth Year . A. PRIMEROSE , Cls. Reg. 
A92812	----	The second humble addresse of those who are called Anabaptists in the county of Lincoln Presented to His Majesty, Charles the Second, King of England, Scotland, France, and Ireland, &c. This text is an enriched version of the TCP digital transcription A92812 of text R210922 in the English Short Title Catalog (Thomason 669.f.26[59]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 7 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A92812 Wing S2279 Thomason 669.f.26[59] ESTC R210922 99869671 99869671 163941 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92812) Transcribed from: (Early English Books Online ; image set 163941) Images scanned from microfilm: (Thomason Tracts ; 247:669f26[59]) The second humble addresse of those who are called Anabaptists in the county of Lincoln Presented to His Majesty, Charles the Second, King of England, Scotland, France, and Ireland, &c. Grantham, Thomas, 1634-1692. 1 sheet ([1] p.) Printed by Simon Dover, in Martins near Aldersgate, London : 1660. [i.e. 1661] Actual publication date from Wing. Praying for the redress of their grievances. The first 'e' on the title page is printed backwards. Signed by Thomas Grentham (i.e. Grantham) and 29 others. Annotation on Thomason copy: "Feb: 6." Reproduction of the original in the British Library. eng Anabaptists -- England -- Lincolnshire -- Early works to 1800. A92812 R210922 (Thomason 669.f.26[59]). civilwar no The second humble addresse of those who are called Anabaptists in the county of Lincoln. Presented to His Majesty, Charles the Second, King Grantham, Thomas 1660 1024 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-07 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Emma (Leeson) Huber Sampled and proofread 2007-09 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE SECOND HUMBLE ADDRESSE Of those who are Called ANABAPTISTS IN The County of Lincoln . Presented to His MAJESTY , CHARLES the Second , King of England , Scotland , France , and Ireland , &c. May it Please Your Majesty , ONce more to permit Your Distressed ( yet Faithful ) Subjects , to spread their Innocency and sorrow of Heart before You ; it seems it must needs be that Offences do or shall come ; but the Wo is deservedly their Portion ( only ) by whom the Offence cometh : And were it not that we had that strong Fort Innocency to fly unto , we durst not in this miserable Day once dare to make our Address unto You. But having this to support us in this Tottering Age , we therefore boldly ( yet in all Humility ) solemnly declare , That notwithstanding the many wicked Practises spoken of , or done against Your Majesty and Government ; yet is our Hearts and Hands Clean and Pure here-from , as utterly Abominable , and held in great detestation in our Judgements and Principles , as is further Declared by our Address formerly ; according to which former Address , we hold our selves bound , as also by Your great Favours to us vouchsafed , when by Your Princely Favour permitted to be present with Your Self , we are abundantly engaged ; so have we made it , and so shall we make it ( the God of Heaven and Earth assisting of us ) our great Care to Discharge our Duties in every Respect to the utmost of our Ability , as becomes the Children of God , and Subjects to the King . We have not wanted hearty Desires to signifie our Opinions and Resolutions touching the Government of this Nation , and of our deportment under the same , by a general Agreement of all our Brethren , in the same Form of Profession with us , but have been prevented partly by the unseasonableness of the time ; and partly by the negligence of some betrusted in the Business ; and partly by the unhappy Tumults and Disturbances made and committed by men who fear not to speak evil of Dignities : And Lastly , We are altogether Incapacitated for such an undertaking by your Majesties late Proclamation , prohibiting all Meetings of such as are denominated Anabaptists . O King , we must confess there is too notorious Cause for severity , since Clemency and Mercy hath been abused ; but the abusers of Mercy ought ( only ) to feel the smart of their misdoings : But Oh let the Innocent have the Reward of their Innocency , even the Continuation of Mercy , so will Your Throne be Established in Righteousness . When we read Your Letter from Breda , and the Revival thereof in Your Declaration for Ecclesiastical Affairs ; and Your Princely Promises to us , when by Your Clemency permitted to be present with Your Self . O King , when we remember these things , we are ready to say ( not why was the Kings Proclamation so hasty , but ) why was the extention thereof so large ? Shall the Righteous suffer with the Wicked ? God forbid . Must your peaceable Subjects be judged Rioters , whilst many unpeaceable ones ( such as Swearers and Drunkards ) are freed from that judgement ? The Lord will not accompany such proceedings . Our humble Request from these Premises are , That there may be a Righteous distinction in the Administration of Punishment ; lest the Cryes of the Innocent and their ruined Families come up before the Lord , whilst your Prisons are filled with such as whose Prayers have come up to the Throne of Grace on Your Majesties behalf , and can approve their hearts to the Lord in respect of Loyalty and good Fidelity to Your Majesty , and Civil Government of this Nation under Your hands . It is indeed matter of sorrow , to see how the notorious prophane do rejoice at the present sufferings of the innocent ; who therefore are occasioned to pray , that wisdom may be given from God unto Your Majesty to execute the Law justly , punishing the Evil-doer , and preserving all that do well . But to avoid Prolixity ( O King ) be pleased to know , that Your poor Subjects dare not refuse their innocent Meetings , wherein their work is sincerely to Worship God , & pray for Your Majesty , and for all men as in duty they are bound , seeing the Authority by which they are dehorted from the neglect of their Assemblies , Heb. 10. 25. is greater than any , whereby Your Majesty can enjoyn the neglect thereof . And therefore though it cost us the loss of all that we have and are , as to things of an outward consideration ; yet dare we not shrink from so great a loss . Yet are we Resolved in the strength of God , not to Rebel against any of Your Majesties Commands : But in case we cannot conscionably Act , we humbly purpose and heartily pray for strength to suffer patiently and joyfully ; and therefore cheerfully and faithfully do once more subscribe our selves Your Humble and Obedient , though at this instant your Imprisoned and Distressed Subjects and Petitioners , Thomas Grentham Will. Burton John Thorpe Rich. Crawforth Valentine James Richard Drewry John Kelsay John Skiritt John Lupton John Watts Edward Sharpe Charles Warwike Will . Lillye John Allan Robert Drewry Christoph . Ording Rich. Hanson John Green Will . Pridgon Daniel Cheesman Ralph James Rob. Cox Tho. Brampton John Norfolke Richard Mathin Will . Smith Tho. Renolds Rich. Wray Will. Heart Tho. Muksworth . Subscribed in behalf of themselves , and the several Congregations unto which they are Relared in the County of Lincoln . LONDON , Printed by Simon Dover , in Martins near Aldersgate , 1660. 
A62869	----	A plea for anti-pædobaptists, against the vanity and falshood of scribled papers, entituled, The anabaptists anatomiz'd and silenc'd in a public dispute at Abergaveny in Monmouth-shire Sept. 5. 1653. Betwixt John Tombes, John Cragg, and Henry Vaughan, touching infant-baptism. By John Tombes, B.D. Tombes, John, 1603?-1676. This text is an enriched version of the TCP digital transcription A62869 of text R206989 in the English Short Title Catalog (Wing T1811). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 107 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A62869 Wing T1811 ESTC R206989 99866067 99866067 118327 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62869) Transcribed from: (Early English Books Online ; image set 118327) Images scanned from microfilm: (Thomason Tracts ; 113:E738[7]) A plea for anti-pædobaptists, against the vanity and falshood of scribled papers, entituled, The anabaptists anatomiz'd and silenc'd in a public dispute at Abergaveny in Monmouth-shire Sept. 5. 1653. Betwixt John Tombes, John Cragg, and Henry Vaughan, touching infant-baptism. By John Tombes, B.D. Tombes, John, 1603?-1676. [2], 44 p. Printed by Henry Hills, and are to be sold at his house at the sign of Sir John Old-Castle in Py-Corner, London, : 1654. Annotation on Thomason copy: "may. 26". Reproduction of the original in the British Library. eng Tombes, John, 1603?-1676 -- Early works to 1800. Cragge, John, -- M.A. -- Early works to 1800. Vaughan, Henry, 1617 or 18-1661 -- Early works to 1800. Anabaptists anatomiz'd -- Controversial literature -- Early works to 1800. Infant baptism -- Early works to 1800. Anabaptists -- England -- Early works to 1800. A62869 R206989 (Wing T1811). civilwar no A plea for anti-pædobaptists, against the vanity and falshood of scribled papers, entituled, The anabaptists anatomiz'd and silenc'd in a pu Tombes, John 1654 20141 8 50 0 0 0 0 29 C The rate of 29 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-07 Aptara Keyed and coded from ProQuest page images 2001-07 TCP Staff (Michigan) Sampled and proofread 2001-07 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion A PLEA FOR Anti-Paedobaptists , Against the Vanity and Falshood of SCRIBLED PAPERS , ENTITULED , The Anabaptists Anatomiz'd and silenc'd in a Publique Dispute at Abergaveny in Monmouth-shire Sept. 5. 1653. Betwixt John Tombes , John Cragg , and Henry Vaughan , touching INFANT-BAPTISM . By John Tombes , B.D. JOB II. 2 , 3. Should not the multitude of words be answered ? and should a man full of talk be justified ? Should thy lies ( or devices ) make men hold their peace ? and when thou mockest , shall no man make thee ashamed ? LONDON , Printed by Henry Hills , and are to be sold at his house at the sign of Sir John Old-Castle in Py-Corner , 1654. A Plea for Anti-Paedobaptists against the Vanity and Falshood of SCRIBLED PAPERS . SECT. I. The reason of this writing is rendred . THere came newly to my hands a Pamphlet , wherein the Intitler speaks like a vain braggadochio , as if the book had ript up the Anabaptists ( as he terms them ) and like a Prelate had silenced them , though there was but one whom with any face it could be pretended that he was anatomized or silenced , who yet speaks and writes for the truth , which these Opponents do endeavour to disgrace , and rejoiceth that he lives to find that these men have no other thing to charge him with than his contending for a reformation of that prophane abuse of infant-sprinkling , and that they have no other encouragement from him to persist in their Paedobaptism , but a fond hope of his returning to that sinful practice . The Libel hath a Frontispice , which pretends to shew the manner of the Anabaptists dipping , but most falsly , sith it represents it to the eyes of the Beholders as if they held persons by the heels when they baptize them , which is otherwise than their practice . The pretended manner of Laying on of hands , and Washing of feet , is unknown to me , if they do use it , yet they have such likely proofs from Heb. 6. 2. and our Saviours practice and command John 13. as might have deterred the Author of this Frontispice from exposing the ordinance of Baptism , and those other rites , to contempt , had he any reverence to holy things , and regard to Chrisis appointment . But the Frontispice of Dr. Featlies book , and this , with the Epistles and other passages , do give occasion to intelligent persons to conceive that this sort of men do make but a sport of Christs Ordinance , and that they have little mind to search for , or receive truth , but to expose them that are for believers baptism , and against infant-sprinkling , to the contempt of light and profane wits , and to the hatred of the ignorant and superstitious common people . And I conceive that this book is published by men of that spirit , who seek to make odious the endeavoured reformation of ignorance , superstition , profanenesse , and ungodliness , which abounds in those parts , and to uphold those either loose or formal pretended Ministers , who take upon them to teach , but do indeed , as Elymas the Sorcerer Acts 13. pervert the right way of the Lord . Surely did they seek the truth in love , they would not so insult over tender consciences as they do , encourage the looser sort , and deter the enquiring souls from the wayes of Christ , For my self , as I have found from others , so I deprehend in these men the same unrighteous spirit , in their reporting my answers , and publishing them in print , without my revising of them , though it were proposed , and as I remember yielded , by one , that in a private way , I should have his arguments sent to me in writing , & for the other after 2 Copies of his Sermon sent me , yet I wrote to know whether he would own them , nor did publish any thing though I had sent some animadversions on the notes I received , of which I was told one copy was shewed to Mr. Cragg himself , and not disowned by him . And I do account it a shameful practice which these men , and another before have used towards me , that after I have been drawn to a verbal extemporary dispute , and no common notary agreed on , yet my answers are published by them without ever allowing me the sight of them , that I might either own them or amend them , afore the printing and publishing them . But I see , faction so prevails with them , that like as if they were of the Romanists minds , they allow themselves liberty to use any arts as pious frauds to bear down the truth of Antipaedobaptism . And this they do with so much insolency as may stir up the inconsiderate to trample upon their Antagonist , and create prejudice against the truth . Which hath necessitated me in this hast to write this . SECT. II. A view of the Epistles is taken . WHo the J. T. P. or J. W. is I know not . What the first Epistle saith of Austins rule , it is neither true , for then the observation of an Easter , and sundry other superstitious rites should be from the Apostles , nor if it were true , is it true of infant-sprinkling that the whole Church held it , sprinkling being not used in sundry ages instead of baptism , and infant-baptism , as it is now used , opposed by Tertullian , and Gregory Nazianzen , and only the Popish doctrine ( disclaimed by Mr. Cragg ) of the necessity of baptizing infants to their inheriting heaven , taught by the writers called Fathers . As false it is that the baptizing believers ( called by these Anabaptism ) had its spring and rise from Nicolas Stork , and others there named , it being commanded by Christ , practiced by the Apostles , continued in the first ages without any infant-baptism , and when infants were baptized , it was very rarely , onely in case of danger of the neernesse of death to the infant , and when reformation of other Popish abuses was sought , the reformation of this was sought with the first , some hundreds of years afore Luther . As vain is the assignation of the causes of Anabaptism ( which is indeed true baptism ) whereas the true cause is the shining forth of light from the Scriptures , and other Authors , not discerned formerly as now . The true reason why our books and practice are permitted is , because they have at least so much appearance of truth as is sufficient to make wise men to let them alone , lest they haply should fight against God . The Epistlers reasons are but his own ignorant surmises . Though disputes are useful , yet such unworthy artifices as I find in and after them are a just reason for me to wave them , especially with such men as I have met with . What the successe hath been of the disputes mentioned its not so proper to me to enquire . The publishing of that at Bewdley in so unbrotherly manner , hath , I imagine , diverted many from the truth , who if they had not been willing to be deluded , had never been caught with such a cheat as is the mock-titled book , Plain Scripture proof for infant-baptism . The rest of the disputes have not gained ( that I hear ) any credit to Paedobaptism , but on the contrary , among the intelligent . It is true I was importuned to visit some friends at Abergaveny , and did preach there , and some of the things the letter mentions I spake , and do still avouch . The two men mentioned were unknown to me , I slighted neither , though being wearied with preaching I did forbear to speak much , and was willing to get into a dry house from the rain . I was willing to have conference with Mr. Vaughan , who seemed modest and intelligent . The other Opponent I found before to be a man of talk , who could not blush . That which the second Epistle writes of my being wounded , and vaunting , is meerly fabulous , and I think the like of the short time of conceiving the Dispute and Sermon . It displeaseth me not , that the business should be truly stated , which is the end of this writing , though it displease me that such unworthy tricks are used to deceive people , as those which appear in the publishing this Disputation and Sermon . I intend not to lengthen the businesse by insisting on the falsity of the reports of my Answer : It is not improbable I might in five hours dispute with one who talked so fast as to give no time to consider of what he said , answer not so cleerly as I would , had I had the arguments to view and examine deliberately . I presume it will be sufficient , for cleering truth , if either I shew how my Answers are misreported , or how they are to be amended . SECT. III. Mr. Vaughans dispute is answered . TO begin with Mr. Vaughans dispute . Had it been framed into a Syllogism it had been thus . They that were admitted lawfully into the Covenant of grace by Circumcision , may be admitted into the Covenant of grace by Baptism ; But infants were admitted lawfully into the covenant of grace by Circumcision ; Therefore they may be lawfully admited into the covenant of grace by Baptism . To which had it been thus formed I should have said . 1. That it is false that either by circumcision or baptism infants or other persons are admitted into the Covenant of Grace , yea Paedobaptists themselves suppose they are in the Covenant of Grace before , and therefore they are baptized : Nor doth Mr. Vaughan shew how persons may be in Congruous sense said to be admitted into the Covenant of Grace . 2. If it were true , yet it is certain that infants of unbelievers were admitted by circumcision as well as infants of believers , and so his medium proves as well the baptizing of unbelievers infants taken into a believers house , as believers . But in the manner he framed his reason I denied the consequence . And when he urged , it must be either because the Covenant of grace made with Abraham and his seed , is not the same in substance , withthat which is now actually in force with believers & their children , or secondly because baptism succeedeth not in the room of circumcision , I did rightly say I could deny your division . For there is another reason , viz. because there is not the same command of baptizing infants as there was of circumcising them , and yet that the disputation might proceed , I denyed the consequence , for both those reasons . And to what was replyed I answered rightly , that the Covenant now in force according to Gal. 3. 14. was not to the natural seed of Abraham , but the spiritual ; nor is it true , That all the children of Abraham were circumcised , for the females were not , or that They that were circumcised were consequently admitted into the Covenant . For even Mr. Vaughan presently tells us , That Ishmael though circumcised belonged not to the promise . Now what is it to be admitted into the Covenant , but to be admitted to the promise or participation of the Covenant ? what he replyed further , That the Covenant Gen. 17. 7. was made alike , in the same extent and latitude , promiscuously with all the seed of Abraham , even the natural , is most palpably false . For none but the spiritual seed of Abraham , by believing , as he did , have the promise of righteousness , which is the covenant of grace , and Ishmael is expiesly excluded Gen. 17. 19 , 20 , 21. and he grants himself , None but the children of Isaac were children of the promise , nor were the Jewes , who were broken off because of their own unbelief , Romans 11. 20. comprehended in the covenant of Grace . Romans 9. 8. proves cleerly that the Covenant made to Abraham and his seed as it was a covenant of Evangelical grace was not made to all his natural seed , and so not to any of his natural seed , because they were by natural generation of him , but because elect of God . And it is false which Mr. Vaughan saith , The children of Isaac ( he should have said Isaac , and after him Jacob ) are not called children of the promise in regard of any peremptory election , or aesignation to faith and salvation . For the contrary is manifest from verses 11 , 12 , 13. Nor is it any thing contrary to the absolute decree of reprobation , that Paul lamented , desired and prayed for the Israelites , but his lamentation doth rather prove it that they were rejected , and desires and prayers may be even for that which may not be , as when Christ prayed to have the cup passe from him . His reasons why the children of Isaac are called children of the promise , are not to his purpose but against him . For 1. He doth thereby tacitly imply that none but the children of Isaac were children of the promise , and therefore none but they in the Covenant of grace . 2. If the reasons of the children of Isaac their being called children of the promise were the inheritance of Canaan , and the descent of Christ , then only Jacob was a child of the promise , not Esau , and so it remains , the Covenant Gen. 17. 7. was not made to all the circumcised , nor they by circumcision admitted into the Covenant Gen. 17. 3. After his explication , it is cleer that the Covenant of grace made with Abraham and his seed is not the same in substance with that which is now actually in force with believers and their children , contrary to what he said before . 4. After this doctrine none are now children of the promise , sith there are none that inherit Canaan according to that promise , nor from whom Christ descends , and then if the promise be the same with the covenant of grace , none are now admitted into the same Covenant , and consequently none to be baptized , according to Mr. Vaughans reasoning . What he saith he might have added , That if none but the elect and faithful can be admitted into the Covenant , there is no subject left for the ordinance of baptism . I deny it . It goes upon this mistake , that none are to be admitted but those that are admitted into the Covenant of grace , and known to be so : Whereas persons that are disciples and believers by profession at least , are to be admitted to baptism , and no other ordinarily , whether they be admitted into the Covenant of Grace , or not . Nor are we to baptize upon A judgement of Charity , of thinking no evil , for then we must baptize Turks infants as well as Christians , nor upon a faith in the seed , or the parents actual faith , but their own profession . It is not true , no not according to Mr. Vaughan's own grant , that they were admitted into the same Covenant by Circumcision , into which we are now admitted by Baptism , For we are not admitted into that Covenant which hath the Promise of the inheriitng the Land of Canaan , and descent of Christ from us , which he before acknowledged to be promised in the Covenant , Gen. 17. Neither need we say , that the circumcised had the righteousness of faith inherently in themselves , or that of their Parents imputed to them , or that Circumcision was a false seal . For neither is it said Rom. 4. 11. of any mans Circumcision but Abrahams in his own person , nor of his , that it was the seal of the righteousness of faith to any but a believer . This was my answer , not as Mr. Vaughan mistook me , that Circumcision was a seal onely of Abrahams own faith in particular . Nor is there a word Rom. 4. 13. Gen. 177. Acts 2. 39. to prove that the Covenant or Promise was the same , and alike , to Abraham and his seed , and to us believers , and to our children . Nor is it true that 1 Cor. 7. 14. is meant of covenant holiness of children , nor doth he bring any proof that it is so . For that which he dictates , that there is certainly some special privilege set forth to the children of believers , accruing to them from believing Parents , is false , the Text ascribing nothing to the faith of the one Parent , but to the conjugal relation . And for that which he saith , it was no news to tell them that they might have the lawfull use one of another , I say , though they might not doubt whether they might lawfully use one another when both were unbelievers , yet it is manifest the believer doubted whether it might be so still , and therefore the Apostles telling them it might , was an apposite resolution of their doubt , whether it be to be called news or no : and their not doubting of the legitimation of their issue is the very Reason from whence the Apostle by an Argument ad hominem infers , the continuance of their lawfull copulation . And what I said of the use of the words sanctified and holy , 1 Tim. 4. 5. 1 Thess 4 3 4 7. was right ; nor do I think Mr. Vaughan would have urged that Text , as he doth , if he had read what I have written in the first part of my Antipaedobaptism , in which is an ample disquisition of the meaning of that Text , to which I refer Mr. Vaughan , and other Readers , who shall be willing to search out the truth . What I said , that if Baptism succeeded Circumcision , and thence infant-baptism be deduced , female infant-baptism could not be thence inferred , for they were not circumcised , is manifest , nor is it pertinent which Mr. Vaughan brings to infringe it . For though Females be granted to be in the Covenant of Circumcision , yet they were not circumcised , and if in the eys of all Laws whatsoever women are but as ignoble creatures , and so not circumcised , this confirms what I allege , that by virtue of Baptisms succession to Circumcision their Baptism cannot be inferred . What he thought to have told me about the Proselites of Righteousness , and the baptizing of their Infants , I conceive I have considered and answered in the second part of my Antipaedobaptism or Full Review , now in the Press , in which the feebleness of Dr. Hammonds Proof is shewed . It is neither true that Col. 2. 11 , 12. is an explanation of what is meant by the circumcision of Christ , in these words , being buried with him in baptism nor any thing said of the analogy between circumcision and baptism , which Mr. Vaughan saith is so evident in this place , nor if it were doth it prove that our baptism succeeds the Jewish circumcision . And what he grants , that Col. 2. 12. Rom. 6. 4 , 5. Immersion and emersion in Baptism are alluded to , as the custom then of baptizing ; and that which he saith , that indeed it seemed to him that for some centuries of years , that Baptism was practiced by plunging ; for sprinkling was brought first in use by occasion of the Chinicks , taking what further is manifest , and not denied , that sprinkling is not baptizing but rantizing , it is manifest that in infant-sprinkling now in use there is a mockery , when the Minister saith , I baptize thee , and yet doth not baptize but sprinkle or rantize . And it was truly said by me that it is a nullity , it being done neither on persons , nor in the manner Christ appointed to be baptized , as the Spaniards baptizing the Americans was a meer nullity and mockery . Not do I know why Mr. Vaughan should say , [ This concludes our selves and all our Ancestours , even all in the Western Churches for fifteen hundred years , under damnation ] unless he imagine with the Papists infant-baptism necessary to salvation . That which Mr. Vaughan saith , p. 13. of the Churches power to alter any thing from the Form of Christs institution to be confessed by all Divines , and that he is none that denies it , is not true , except he account none Divines but the Papists . For I know none but Papists that do acknowledg that the Church hath power to alter Christs institution . Nor in my practice do I acknowledg it . I plainly tell Mr. Vaughan I do use to administer the Lords Supper in the evening , and though . I do not say it was instituted by Christ to be in the evening , yet because it is called the Lords Supper , and the Apostle takes notice of the time , 1 Cor. 11. 23 , &c. and the administring of it in the morning occasions many to think they must take it fasting , and not a few that they are first to receive Christs body in the popish sense , I think it very requisite the Lords Supper be administred in the evening . The Love-feasts I finde not appointed by Christ , and therefore might be altered . But in requital of Mr. Vaughans advice to me , I advise him to take heed of that erroneous and dangerous Tenet which avoucheth a power in the Church to alter Christs institution , which serves to justifie Popish corruptions , and to condemn the practice of all the Reformed Churches . I fear to embroil the Church of God : they do it who oppose the truth . I am willing to submit to the judgment of the Church when they agree with Christ , but to none but Christ , in what he hath appointed . It is neither true that the practise of infant-baptism , much lese of infant-sprinkling , hath been fifteen hundred years : nor , if it were , is it so strange a thing , that God suffered such an error as that is . I thank Mr. Vaughan for his ingenuous grant , and his modest carriage , and with expressions of my pity of his being misled by the conceit of the Churches power ( by which , what is meant is hard to say ) conceiving I have answered him sufficiently , I take my leave of him and pass on to Mr. Cragg . Concerning whom the Reader is to be premonished , that by reason of his fast speaking , and many words , I was often uncertain what to apply an answer to at the dispute . SECT. IV. Mr. Cragg's Dispute is examined . AS for his Preface I let it pass . His first Euthymene ; pag. 16 : Some infants may not be baptized , therefore some infants may be baptized , is so frivolous , that I neither did then , nor do now think it worth any thing but contempt . For if the reasoning were good , it must be resolved into this Syllogism , All that may not be baptized may be baptized , Some Infants may not be baptized , Ergo , Some infants may be baptized , there being no other way according to Logick Rules to make it good . Any man of common sense might see the foolery of that Argument . For if it be good he might in like manner say , Some infants may not have the Lords Supper , therefore some infants may ; some boys are not to be ordained Bishops , therefore some are . I denied the consequence , and Mr. Cragg not sensible of his folly prints a Syllogism , which shews he proved not what was to be proved , which when I would have rectified by shewing what he should have concluded , he run on so fast in his vain prattle , that the Reader may easily perceive I had reason to say , What would the man say ? The next Argument is concerning the essence of Baptism , which he saith , belonged to infants ; therefore they may be baptized , and then insinuates me to have been driven to absurdities in denying that Baptism is a relation , and Austins definition of a Sacrament . To which I answer , 1. This proposition the essence of baptism belongs to infants , may have two senses , 1. That the Baptism of infants is true Baptism , that is , is according to transcendental verity such as hath the nature of Baptism , and in this sense I grant the Proposition is true , and so it is true that an infants eating bread and drinking wine is true eating and drinking the Lords Supper , it hath the essence of it ; but this I did not imagine he meant , and therefore denied his minor , till his next Syllogism shewed he meant it , and then I perceived I should have denied the major . But his quickness and multiplying words would not permit me to recall my self . 2. The other sense is this , the essence of Baptism , that is , that which is of the essence to right Administration of Baptism belongs to infants , in which sense I denied it , nor doth his Argument from the definition prove it , for it is all one as to argue , infant-baptism is Baptism , therefore it is right Baptism . As for the absurdities he imputes to me , I deny them to be absurdities . For I take Baptism to be either an action or passion , though Christian Baptism have a relation superadded , and so in the use is a sign , and the genus of it , which is of the essence , I should make an action . As for the other absurdity , I do confess that the term Sacrament being but a term invented by Latine Fathers may be laid aside , nor is there any common nature of Sacraments expressed in Scripture . And I confess I take Austins definition , if it be his , that a Sacrament is a visible sign of invisible grace , to be but imperfect , sith it may be applied to the descent of the Holy Ghost as a Dove , Christs washing of his Disciples feet , a persons kneeling and holding up his hands to pray , the kissing of the Bible , and many other actions which are not Sacraments , I confess I was weary of these quirks , and imagining that he used them onely to weary me , and blunt my attention , and to make some oftentation of himself , I replied not to his vain talk , but called for Scripture-proof . As for that which he saith , I denyed all that were Church-members were to be baptized , and yet affirmed it in my Sermon : in both I said true , the former being understood of invisible , the latter of visible Church-members . In the Argument pag. 24. Those whom God did promise before the Law , foretell under the Law , actually receive into Covenant under the Gospel , those God did appoint Church-members under the Gospel . But , &c. Ergo . Had not Mr. Craggs quickness hindered me , I had shewed the vanity of the major , as well as denied the minor . For if he mean by [ Church-members ] visible Church-members , and by [ actually receiving into Covenant ] understand such an actual receiving as is without any act of faith or Profession of the persons received into Covenant , as I conceive he doth , I deny the major . But I also denied the minor . In the next Proof he changeth the term [ of actually receiving ] into [ being in Covenant ] Now there is a manifest difference between them , sith a person may be in Covenant , that is , have a Covenant made to him , who is not yet born , as Isaak , Gen. 17. 21. But he is not actually received into Covenant till he be born , and by some acts of his own engageth himself to be Gods : receiving importing an offering , which is to be done by Profession . As for his Proof from Gen. 17. 7. I had many Exceptions against it . First , that if it be understood of the natural seed of Abraham the everlastingness of it was but for a time , and that time afore the Gospel , as in the next Verse , the possession of Canaan is promised to be everlasting , and yet the Jews dispossessed now of it . Which Mr. Cragg grants , and therefore must needs grant that the Promise Verse 7. though it be termed everlasting , yet it is to be understood onely of a limited time , as in other passages , Exod. 21. 6. & 12. 24 &c. if meant of the natural seed of Abraham . Nor is he resieved by saying , They shall have Canaan again , for however the Possession was not everlasting , that is , at all times , particularly not in Gospel-times . As for his Proof of the continuance of the Gospel Covenant unto the end of the world , to Abraham and his seed , the very Text he allegeth , Gal. 3. 8. doth manifestly express the thing promised to be justification , and that of the Heathen , and that through faith , that had not the man a face which could not blush , he would have been ashamed to have urged it to prove , that Abrahams natural seed were promised to be in Covenant under the Gospel . And his next allegation is as vain , that because Deut. 29. 10 , 11. The whole congregation of Israel are said to stand before the Lord with their little ones , to enter into Covenant , therefore the Covenant Gen. 17. 7. is to continue to infant natural seed of Abraham to the end of the worlds whereas the speech is onely of a transient fact , not of a command , much less of a promise of something perpetually future , and what is said of the little ones is as well said of wives , hewers of wood , and drawers of water , and therefore if thence be concluded a continuance of covenant to infants , a continuance of covenant to wives and servants will be concluded . His allegation of Heb. 8. 6. is as vain , For he brings it to prove , That if infants were in covenant under the Law , they are in Covenant under the Gospel , whereas the meliority of the Covenant is not placed in the extent to the sort of persons , for then it should be extended to more sorts than the Covenant of the Law was , but to the meliority of the promises , which were of better things , or better terms , then the promises of the Law , but not to any other than elect and true believers , and so not to infants as the natural seed of believers . And for that which he saith , This unchurcheth the one half of Christendome , and leaves them no ordinary means of salvation , if he mean by Christendome all that are commonly called Christians , I grant it , if the infants be the one half of them , and their unchurching be in respect of visible Church-membership , but count it no absurdity . nor do know what ordinary means of salvation he conceives they are left without except baptism , which I take not to be an ordinary means of salvation without faith , and therefore think it no inconvenience to say that infants are without ordinary means of salvation , which are the preaching the word , &c. yet are saved by the election of God , redemption of Christ , and work of his Spirit . What I said , that the Covenant under the Gospel was made onely with the spiritual seed of Abraham , was right , and determined so Rom. 4. 11 , 12 , 16. Rom. 9. 7 , 8. Gal. 3. 29. John 8. 39. &c. Nor is it true because the partition wall is broken down , therefore there is the same Covenant national to the natural seed of believers as was to Abraham , but that therefore as the Apostle speaks Ephes. 3. 6. The Gentiles ( to wit believing Gentiles , Rom. 1. 16. ) should be fellowheirs , and of the same body , and partakers of his promise in Christ by the Gospel . Nor is it ture , That the Gospel Covenant is made with the whole visible Church , as the Gospel Covenant is expressed , Heb. 8. 6 , 7 , 8 , 9 , 10 , 11 , 12. And if I denied the Major pag. 29. in the first argument , I confess I was mistaken through inadvertency , whether by reason of Mr. Craggs fast speaking , or some humane infirmity , or some other occuirence now not remembred , I cannot tell . But I deny the Minor understood of the Gospel Covenant , Heb. 8. 10. and the whole visible Church being taken without any Synecdoche for every visible Churchmember . But I perceive by Mr. Craggs words page 30. If the Church in regard of outward administration of Ordinances ( which is the question ) were only the elect , &c. that the terms Church and Covenant were so ambiguously used by him , that I knew not how to conceive of his meaning , and his fast speaking would not permit me deliberately to consider his words , and therefore no marvel I desired liberty to explain my self , and to enquire into Mr. Craggs meaning , it being impossible for me otherwise to answer appositely , and to make the disputation profitable for finding out truth . As for that which Mr. Cragg saith , That it was the question whether the Church in regard of outward administration of Ordinances were onely the elect , it doth untruly suggest as if I so conceived , who , though I hold the Church invisible are the elect onely , and that the Gospel Covenant of grace , Heb. 8. 10 , 11 , 12. is made to them only , yet have still granted that the Church visible consists of others than elect persons , and that outward ordinances may lawfully be administred to them upon their profession of faith in Christ . But Mr. Cragg by confounding these terms [ to be in Covenant , to be subjects of baptism , &c. ] misleads unwary hearers and readers . The next text Mr. Cragg brought was Isaiah 49. 22. whence he would prove that Infants should be Churchmembers under the Gospel . To which my answer was at first ( though it was otherwise taken ) that it is a prophecy that the Gentiles should bring back the Jewes , not only infants but others , from captivity , which the words before verse 19 , 20 , 21. and after verse 24 , 25. do plainly evince ; and this is given as the meaning by the New Annotations made by Mr. Gataker , who doth on verse 23. say , it was fulfilled in those Persian Potentates , Cyrus , Artaxerxes , Darius , Ahasuerus . Nor is there in the Contents of the Chapter ( which Mr. Cragg without ground makes the judgement of the Church of England ) any thing to the contrary , but the words , which are [ 18. The ample restauration of the Church , 24. The powerfull deliverance out of the Captivity ] do rather confirm this . If any people laughed at this , they shewed their ignorance , and Mr. Cragg shewed his heedlessness when he said , That it was an addition to the text that the Gentiles should bring the lewes , when the very distinction of [ thy children ] from [ the Gentiles ] shews it meant of the Jewes , otherwise it should have been [ their children ] in the third person , not [ thine ] in the second ; nor can it be meant of Gods children as his , for then it should be [ mine ] in the first person , for God speaks those words . Though I deny not but the words may be accommodated to the times of the Gospel , but not to Mr. Craggs purpose of bringing infants to baptism , which hath no colour from the text . Which appears by considering Mr. Craggs answer to my questions put forth needfully to cleer the text . For 1. if by [ standard ] be meant [ baptism ] which the Scripture never calls Gods standard , and the bringing should be to baptism , then the sense should be that Supreme Magistrates as Kings & and Queens should bringinfants in their arms , and carrythem on shoulders to baptism , which no story ever mentions to have been done , and is too srivolous to be made the matter of that prophecy . 2. The terms [ nursing Fathers , and nursing Mothers ] shew it to be a Metaphor , wch Mr. Cragg granting , though it follow not , that nothing could be gathered from it , yet it follows , that Mr. Craggs application , which is according to the proper sense of the words , is not right . What I said , that it was fulfilled in Hesters time , I said rightly , and Mr. Gataker before me in those Annotations of his which are taken for the most incomparably learned , and Hester as a Queen among the Gentiles , might well be stiled a nursing mother to the Jewes . I will not trouble my self to examine Mr. Craggs dictates , but refer the Reader to the notes of Mr. Gataker . As for what I said , that though it should be understood of the times of the Gospel , yet it might be meant of grown men perswaded by the preaching of the Gospel , as Junius in his Annot. was true . Nor doth the bringing in the bosome being a Metaphor prove they were infants . And if so , the Church is spoken to , and the children were both the Gentiles children , and yet [ thy children ] that is the Churches . And so there 's no interfering in my words . The next text was Isaiah 65. 20. in reading which Mr. Cragg left out those words , nor an old man that hath not filled his daies , nor would read them , nor the words following , ver. 21 , 22. I perceived he meant nothing but fallacy , and yet he added impudence to it in accusing me as urging it to deceive the people , when his own course , in concealing what would have cleered the text , had a manifest shew of deceit , and mine of plain dealing . As for his interpretation , There shall be no more an infant of daies , that is , infants shall not be uncapable of the seal , it hath no proof but his dictate , and it is without all shew of probability , there being not a word of any such thing as ou●ward ordinances , but of peace , increase , possession , and long life , as the verses before and after shew . The like is to be said of his interpretation of the other part of the verse , The child shall dy an hundred years old , that is , as an hundred years old , or as well a Churchmember as if he were a hundred years old , when the term [ as ] is added to the text . To which he replyed that I do put in [ as ] 1 Cor. 10. 2. and Rom. 11. 19. But this latter is false . I grant I do so interpret [ baptized 1 Cor. 10. 2 ] because otherwise the proposition were not true , and the sense is plain according to this sense , were baptized , that is , their passage through the Sea and under the cloud was to them as if they had been baptized , and so did Grotius expound it , which is the same with that which others mean when they say , they were Analogically baptized . But in Isaiah 65. 20. there is no need of such an interpretation , and that I may use the words of Mr. Gataker Annot. on Isaiah 65. 20. The Syntax is familiar , and as cleer as the day-light or Sunshine : the child or youth ( that now is ) shall dy the son of an hundred years ; that is , shall be an hundred years old when he dyeth . Nor is this contrary to the Contents , which though they be intituled to the Church of England , yet there is no Canon or Act of any Synod which did ever make them so , and who ever framed them , yet I think it no disparagement to say that Mr. Gataker understood the text as well or better than he : and this text was rightly made by me answerable to Zach. 8. 4. nor is there either absurdity or ●ntruth , or blasphomy in my interpretation : which might be shewed by transcribing Mr. Gatakers forementioned notes on Isaiah 65. 17 , 19 , 25. were it not I am forced to be brief . What I said about Dr. Prideaux his use was true , that he would require the respondent afore he answered to read the text , and consider it , which is necessary in Divinity disputes , however Respondents be restrained in other disputes . And for my Explosion at Oxford it is a meer figment , and that neither Dr. Savage , nor the Doctor of the Chair , did avoid my argument by their answer is manifest enough from Dr. Savage his own recital of his answer in his printed book , and this had been shewed in print ere this but that the Printer failed to print my answer in the fit time . The frivolous conceit of my fear of Mr. Craggs gunshot is foolish ; I do not count Mr. Craggs arguments to be of so much force as a Squib . As for his argument from Mat. 28. 19. I answered , that all nations or whole nations did not include every part , all nations being taken synecdochically for the disciples of all nations . As for his division I gave the genuine reason why infants are excepted from the precept of baptizing , because they are no disciples . Nor was there any defect in Logick when I did not reduce it to one of his members . For [ capable of baptism ] and [ disciples ] are not terms subordinate , but distinct , though without opposition . And though to be disciples made them capable , yet there is a difference between the terms . I presume Mr. Cragg thinks baptized persons already disciples , yet not capable of baptism . What he saith of me , That I found fault with him at Rosse for translating {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} make disciples of all nations , I am as sure is his fiction , as that I spake any thing there to him . Nor will , I think , any man believe I should do so , except he found me now crazed in my brain , that hath either read my Examen par . 3. s. 12. or 13. or shall read that part of my Review now in Press , in which I often assert that translation , and largely answer objections to the contrary in the fifth , sixth , seventh , eighth , ninth , &c. of that book . In which book I shall at large answer all that Mr. Baxter hath said to prove infants disciples from Acts 15. 10. As for what Mr. Cragg saith here , it is frivolous . For though v. 1. 5. there is mention of circumcision , yet not of circumcision as acted on infants , but as taught brethren , and when the Apostles v. 6. did consider of the matter , they did not consider of circumcision as acted but as taught , and not only of circumcision , but also of imposing the whole Law of Moses as necessary , which was the putting the yoke v. 10. and it is ridiculous to conceive that those teachers mentioned verse 1. did attempt to do any thing to infants , and therefore it is a meer wrangling to contend that the disciples on whom they would have put the yoke , verse 10. were infants , contrary to the constant use of the term throughout all the New Te●●ament some hundreds of time . As so : Mr. Craggs Arguments from Acts 2. 38 , 39. it is false that the Apostles inference is as Mr. Cragg insinuated , unless his argument have four terms , that they may be baptized to whom is the promise . For the Apostle expresseth a duty in the imperative mood , not a ●ight in the indicative or potential , it is [ be baptized ] not [ may be baptized ] as in Mr. Craggs Conclusion . I excepted that those parents were not then believers , which Mr. Cragg co●●●●ied in saying , They were believers in fieri , though not perhaps in facto , which is all one as to say they were not yet believers , but in the way to it . As for his saying , They were believers by outward assent and disposition , though perhaps not by inward assent and habit . I reply 1. if they were by disposition , how were they not by inward assent ? 2. How doth he know they were believers by outward assent and not by inward ? Doth he know they were hypocrites ? 3. What act did they shew which expressed outward assent to the acknowledgement of Christ as their Lord ? what Mr. Cragg saith he knows of me , and tells of a ministers rule , is a fault he chargeth me with as not pertaining to the dispute . What he saith , that Acts 2. 38. Repentance is not made a condition of being baptized , is in my apprehension manifestly false . For the requiring Repentance as first to be done , and then Baptism to be annexed doth make it a condition of baptism , as when it is said , Believe and thou shalt be saved , belief is made a condition of salvation . His talk about incompleat repentance , because they were pricked in their hearts , as a sufficient qualification for baptism , doth make the Apostles speech as idle , which requires that which they had already , if Mr. Cragg say true ; But who will believe Mr. Cragg that the Apostle required no more to baptism but an incompleat repentance or pricking the heart , v. 38. Which it is said they had before ? or that he took that as a sufficient qualification for baptism , and yet required more as previous to it ? Or who will believe him that the 3000. Jewes were baptized upon an incompleat repentance , when the text expressely saith , Then they that gladly received the word were baptized ? or that there was no new act of Peter , but a recapitulation of the heads of his Sermon that he preached to them before they were pricked in conscience , or were exhorted to be baptized , when the text saith , with many other words he testified and exhorted ? Or that there was any , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , putting that as done after , which was done before , when the text doth so expresly note the order of time , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which our Translatours render [ then ] and if it be rendred [ therefore ] it proves that which was done v. 41. to be consequent on that which was done before ver. 40. To the Argument , To whom the promise of grace belonged , to them baptism belongs also : But the promise of grace belongs to believers and their children . Ergo . To this I answered out of the text , when they are called , or are believers , not before , it neither belongs to fathers nor children without calling . To this Mr. Cragg replyed , 1. That the verb is in the Indicative present tense , which implies , it is to them for the present , as well to your children as to you . 2. The opposition is between them and their children as near , to distinguish them as to whom the promise was at present from them to whom it was afar of , that is in the future , But all this is frivolous . For 1. the verb is in the Indicative Mood when it is said , The promise is to those that are afar off , as well as when it is said , The promise is to you and your children . 2. Their being afar off is not in respect of time , but of place or dwelling , and the meaning is , they that are in the dispersion as it is called James 1. 1. or if it were meant in the sense that it is used Ephe. 2. 15. ( not Romans 2. 15. as Mr. Cragg miscites ) yet they are said to be afar off in respect of Gods favour , or their affection to him , not in respect of time . Lastly , it is frequent , even in speeches like this , to put the Indicative mood present tense , by an enallage of tense , for the future , as Matth. 5. 10 ; 12. I added , that by [ children ] is no necessity to understand infants , yet Mr. Cragg contrary to the common use , as Ephe. 6. 4. Col. 3. 20. would have [ children ] restrained to infants . 1. Because of the notation of the word , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to bring forth , which I think he saith falsly is given sometimes to children in the womb , but if it be , then it overthrowes his notation , for then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is not from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to bring forth , for a child in the womb is not yet brought forth . But how doth it appear that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies properly a young child ? or that child is analogum to old and young ? I had hitherto thought child and parent had been Relatives , and that child signifies as well an elder as a younger . To that of the verb of the present tense answer is before How doth Mr. Cragg prove that their children they had were young children ? It is vainly supposed that the Promise is to them & their children , as the Jews children were in covenant with their Parents . The Text makes it to belong neither to parents nor children , but those that God cals ? Does Mr. Cragg think that the unbelieving Jews had the promise ? And yet they were in covenant in his sense before , even the whole Nation ? Or doth he think that Christs bloud was not avenged on them ? If it were , How was the Remedy as large as the Disease ? Next Mr. Cragg argues thus , They that are holy with a Covenant-holiness are capable of the outward visible part of blessing : But infants of believers are holy with a covenant-holiness ; Therefore they are capable of the outward and visible part . Of which Syllogism I might have denied the major , there being a Covenant-holiness according to election , which doth not always instate the person in that which he calls the outward visible part of the blessing , by which he means title to Baptism . But I denied the minor , understanding it of the outward Covenant-holiness as they call it , which I truly said , is gibberish , and however Vossius , Bullinger ( for Grotius I think means otherwise ) conceive of it , or the Assembly , yet it is a meer mistake , and that holiness of children which is mentioned 1 Cor. 7. 14. is truly said by me to be onely matrimonial holiness , or legitimation . And his argument out of Mr. Baxter I justly retorted , that in six hundred times in which Holy is used in Scripture , in none of them it is found for outward Covenant-holiness intituling to Baptism : which is a right way of answering , though it be called indirect by the Logicians . And as for that he replies that Rom. 11. 16. I confessed at Ross covenant-holiness is meant , I grant it , but not outward Covenant-holiness intituling to Baptism , but that real saving holiness which is according to the election of grace , according to which Iews elected shall hereafter be graffed in again . I said , Ezra 9. 2. Holy seed is all one with a legitimate seed according to the law of Moses . Against this it is objected , that then the meaning should be , The holy seed , that is the lawfully begotten Iews , have mingled themselves with the seed of these Lands , that is the bastards of those Lands But I deny this consequence . The sense is this , the holy seed , that is , those who were descended by lawfull generation of allowed women , these have taken to themselves of the daughters of the nations whom God forbad them to marry , which is plain out of the vers 1 , 2. so that the people of the Land with whom they mingled themselves , are not considered as illegitimate in there birth , but as not allowed to the Israelites , and yet the holy seed is that seed which by a right generation according to Moses law was legitimate . As for what he saith , that Iepthe was a Saint and yet a bastard , it is true , he was holy in one respect as borne from above , yet unholy by naturall birth . And whereas he saith , Moses had childeren by an Ethiopian woman , and yet not unholy , I grant it : for the Ethiopian woman was not forbidden : nor were Rahab though a Canaanitess , nor Ruth a Moabitess when they joyned themselves to the God of Israel prohibited , or there children illegitimate : yet this is not the same with Covenant-holiness , intituling to Church-ordinances , but legitimation intituling to be reckoned in the genealogy and inheritance of Israel . The last argument Mr Cragg used was this , They that Christ took up in his arms , blessed , said , the Kingdom of God belonged unto them , pronounced a curse upon those that despised , and would not receive them , are holy with a covenant-holiness ; But Christ lock up little children into his arms , blessed them , said , the Kingdom of God belonged unto them , pronounced a curse upon those that despised , and would not receive them : therefore little children are holy with a covenant-holiness . In this Argument I denied the minor , after some debate about the way of forming of it , in which I imagined that fallacy I do not now upon fight deprehend , & particularly I denied , that Christ pronounced a curse upon those that despised and would not receive them . Then he alleged Mat. 18. 2. whence he argued , They to whom belongs the Kingdom of Heaven are holy & in covenant : But to little children belongs the Kingdom of Heaven ; therefore little children are holy and in covenant . In which Argument any Reader may perceive he proved not what I denied , that Christ pronounced a curse upon those that despised , and would not receive little children or infants , and yet that Text he alleged did not say of little children , that to them belongs the Kingdom of Heaven , but those that were not to be offended , v. 6. despised , v. 10. were to be received in Christs name , v. 5. were not little children in age , but little ones in spirit , which appeared in that they are said to be believers , v. 6. and to be converted , and become as little children . To which , as the Relator himself sets it down , Mr. Cragg said , The meaning is not , that the little children are converted , which is a grant of what I alleged , that the little ones not to be offended , despised , but received , were not little children in age , but affection of humility . Mr. Cragg added , But it hath relation to the Desciples in the first Verse , who must be converted from their actual sins , and become as little children which have no actual sin . At which words it is true , I said , and that justly , O how unhappy are the People that are seduced with these Toys , Are you not ashamed ? To which he replied , and it seems is not ashamed that it is printed , I see nothing worthy of shame : whereas if this speech of his were true , then this is a truth , Except men be converted from their actual sins , and become as little children , which have no actual sin , they shall not enter into the Kingdom of Heaven : for this is the meaning of Christs words , Matth. 18. 3. according to Mr. Craggs interpretation , which whosoever believes must of necessity despair of Heaven , sith as James saith , Chap. 3. 2. In many things we offend all : and John 1. Epist. chap. 1. ver. 8. If we say that we have no sin , we deceive our selves , and the truth is not in us . That which Mr. Cragg added , that the Disciples were believers which are meant Matth. 18. 6. and not the children , and yet saith , his argument remains unanswered , hath more of impudence in it . For his argument being that Christ pronounced a curse on them that despised and received not little ones in age , and yet confessing that this was meant not of little ones in age , but Disciples , believers in him , it is the heighth of impudency to say his argument is unanswered , when his own confession answerd it . Justly here , after five hours time , having promised but one , did I breakoff , and having had experience of Mr. Craggs meet cavilling at Rosse and Abergaveny , dwelling many miles from that Town , and finding nothing in him , and those other Paedobaptists I have answered , but a spirit of wrangling , I yielded not to any other Dispute , nor shall for time to come , being now sufficiently taught by experience what dealing I am like to have , yield to such disputes . As for that which Mr. Cragg saith , He was hurried to that extemporal discourse through importunity , I do not believe it , being advertised before , that if I came to Abergaveny he would oppose me . That the speech of him that said I answered nothing , was the speech of an impudent , brazen-faced fellow , I think any will judge who reads this my writing . For Mr. Baxter , whatever his worth be , yet how justly I might say ( though the words set down were not used as the Relator expresseth them ) that I have answered all he saith against me , will appear in the Review of the Dispute between him and me , and others , of which part of it is printed , part in the Press , and the rest ( if the Lord permit ) shall not be slackned . Mr. Craggs arguments from John 3. 5. Romans 11. and other places , if they be not in his Sermon ( to the examining of which I now hasten ) yet are they in other books answered by me : I shall take some view of his Sermon on which I had made some Animadversions before , according to the imperfect Copy I had then , and sent them to A ergaveny , but have them not now by me in London , yet however in this straight of time I think it necessary to write thus much . SECT. V. Mr. Craggs Sermon is examined . FIrst he saith [ and is baptized ] pag. 72. to be a conditional qualification , and yet in the dispute he denyed that repentance is a condition of baptism Acts 2. 38. His observation out of Dr. Buckeridge p. 73. is frivolous , for the Apostle 1 Cor. 12. 28. saith as well of Apostles as of ordinary Pastors and Teachers , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he for them , or , if he will , fixed them . But it seems Mr. Cragg hath a special tooth at Itinerants , though his Relator claw Mr. Cr. and Mr. W. But what he saith , that it is too strict an interpretation to expound Mark 16. 15. of men of age and understanding , excluding children , shews he little considers what he saith . For if it be so , then Christ , commandeth the Apostles to preach the Gospel to infants , and sith Mr. Cragg is bound to do so , he sheweth that he sins against his own light , if he do not so . But how foolish it would be for him to attempt it , his own words shew , when he saith , Infants are not capable to be taught of men . And when he saith , That infants only in actu primo are capable of the first seeds of understanding , of profession of faith , I would know , in what sense they are sensible of the benefit they have by Christ . And whereas he grants , That baptism is necessary by necessi●y of precept if conveniently it may be had , it is all I assested in my Sermen , when I said all that would be saved must be baptized after profession . If Austin were a hard Father to infants for holding they must be baptized or not see the Kingdom of God , then Mr. Cragg cannot gather from John 3. 5. infants baptism . From Mark 16. 16. is rightly gathered that believing is to be before baptism , and yet from Mark 1. 4. it is not rightly gathered that we must be baptized , before we can hear the word preached or repent ; For the text doth not express that John baptized afore he preached , but recites these two as connexed , yet the latter is put first , not because first done , but because he was to set down more amply what he preached . Though we cannot know that the person to be baptized hath a saving faith , yet a saving faith is the rule of baptism to the person baptized , he should not undertake that ordinance without a saving faith ; and in respect of the baptizer , so far as he can discern , he should require a saving faith of those he baptizeth . Dipping over head , or baptizing over head , after profession of faith , is no invention of man , but the Command of Christ , practice of the Apostles , and their Successors for many ages , and infant-baptism was opposed many ages afore John of Leyden , who though he were otherwise not to be justified , yet I do not remember that any hath written he ever confessed that he had that doctrine from Satan . But Mr. Cragg saith , Baptizing is in Greek any washing whether by dipping or sprinkling . And he cites Ravanel who hath made a Dictionary according to the present use of terms . But he shews not out of any of the Pillars , as he calls them , of the Greek tongue , that baptizing in Greek ever signifies to sprinkle . He confesses that Casaubon in his notes on Matth. 3. 6. distinguisheth between baptizing and rantizing or sprinkling , But saith , The whole state of the question is determined against me , because he addes , that their judgement is deservedly long since exploded , and trampled down , that would have baptizing to be by dipping , seeing the force and efficacy of this mystery consists not in that . But 1. by Mr. Craggs leave the question is plainly determined for me by Casaubon , when he distinguisheth between baptizing and sprinkling , for that is the question , not wherein the efficacy and force of the mystery consists . 2. Though Casaubon were a very learned man , yet this speech of his is not right . For we are to observe what Christ appoints , though the efficacy and force of the mystery of Sacrament consist not in it , as we are to break bread , not take a wafer-cake down whole , drink wine in the Lords Supper , because of the institution , though the force and efficacy of the mystery consist not in it . Mr. Craggs speeches out of Aquinas and Dominicus à Sato , are of no weight with them who know who those Doctors were , to wit , Papists , and very unskilful in the Greek language . It is as vain which Mr. Cragg saith the Israelites were baptized when their feet did but touch the water , for the text saith Exo. 14. 29. they walked upon dry land in the middest of the Sea , and the waters were a wall unto them on their right hand and on their left , and therefore their feet did not so much as touch the water , much less were they sprinkled with it . And if the Israelites were baptized in the cloud , and yet no water upon them , then the text 1Cor . 10. 2. doth not prove baptizing to be by sprinkling , but proves plainly that as Hugo Grotius said they were baptized , that is , they were as if they had been baptized , or as other , they were analogically baptized , that is in proportion , or likeness , not formally , that is according to what is meant by that term . It is without proof , yea false which Mr. Cragg saith , Where is mention●●●●●● in the Gospel of washing themselves , of Cups , of Vessels , of Tables , this cannot be meant of plunging in water , so often , but rinsing . For water was not so scarce but that they might do it by dipping as well as sprinkling . He might have seen Ainsworth on Levit. 11. 32. who out of the Hebrew Canons tells us , All that are unclean , whether Men or Vessels , are not cleansed , but by dipping ( or baptizing ) in water : And wheresoever the Law speaketh of washing a mans flesh , or washing of clothes for uncleanness , it is not but by dipping the whole body therein . Me thinks Mr. Cragg should allow Anabaptists to make consequences though they allow not his . And that John Baptists and Philips going down into the water , proves something me thinks Mr. Cragg should not deny , sith it cannot reasonably be imagined they should go down , not to the water , as Mr. Cragg would have it , but into the water , whereas for baptizing a person a man might easily have fetched or taken water out of any spring to baptize with , if it had been so to be done by sprinkling , and not by dipping . But if he please to see a book intituled Of Baptism , written by an eminent man in the State , he might see many of the prime writers , even leading Protestants , gathering dipping thence , as used then in baptizing . The like they do from John 3. 23. Of which whatever Geographer or Traveller saith , Enon ( where John baptized ) was a little brook that one may stride over scarce knee deep , and therefore not capable of dipping ( which doth not follow ) deserves not to be believed in this . Out of Rom. 64 , we do not press a necessity of dipping , because of the resemblance , but from the resemblance alluded to shew the use then , ingenuously confessed by Mr. Vaugban , and therefore should be the use still . Nor doth it follow , we must ly● three daies and nights in water , the resemblance of Christs burial is to be continued though not the duration . Whatever other resemblance there may be of our burial with Christ , yet we are to follow the institution and practice set down in Scripture , from which he that swerves ( as Sprinkless do ) do sin against Christs command , whatever any Divines or Assemblies of men say to the contrary . It is well Mr. Cragg confesseth , That if he were to baptize converted Turks or Pagans of ripe age he might baptize them by dipping : it shews that it is only for infants sake that the institution of Christ is altered , and so one corruption hath brought in another . What he addes , Provided their garments were not first baptized or washed , intimates he would have them naked , which Mr. Baxter would conclude to be against the sixth and seventh Command , and he may do well to school Mr. Cragg for it . His reason is as foolish , though the Garments be baptized in water , yet are not baptized with that use that the person is , but by accident , nor baptized as Bells to drive away Devils , Nor is by baptizing the garment any worship done to it , as the Church of Rome doth to the image : For then the baptizing the body should be worshipping it , the Garments and body are not worshipped at all by baptizing , and therefore foolishly is it compared to Romish Superstition and Idolatry . He that affirms that baptizing without dipping is not lawful , that it is will-worship , that the sprinkling used is a nullity , that notwithstanding such pretended baptism , yet baptism remains a duty , speaks but truth . The decree of the Senate of Zurick was an unrighteous decree , which , whatever state follows , it will draw the guilt of murdering innocent persons on it , and Mr. Cragg by reciting it with seeming approbation , doth make it probable that he is a bloody-minded man , who would rejoice to see innocent men , who out of tenderresse of conscience follow the plain rule of Christ , so put to death : which it s not unlikely to be the aim of his , or his Complices printing this book against those he calls Anabaptists , that he might stir up either Magistrates or furious common people against them . Mr. Cragg saith , He hath resolved the former doubt , that baptizing is not dipping , and yet page 81. the Authors he cites , and by citing approves , do all make dipping or dying one of the first of its significations . Now he undertakes to prove that infants may , nay ought to be baptized . And he begins as an Advocate for infants with this childish preface , that those poor souls cannot speak for themselves , as if in speaking for their baptism he spake for them , when he doth thereby rather speak for that which is to their hurt , and calls them poor souls , whom before he called Saints . There is more in his pittyfull preface , He supposeth , if the Apostles had been asked , why they did not put down Infant-baptism in plainer terms , they would have answered , that they thought none would have denyed it . And I suppose they would have answered , that they thought none would have affirmed it , being quite against Christs appointment , and their practice , who had then no such custome , nor the Churches of God . The rest , as it is taken from Mr. Baxter , so it is answered in the answer to him now in the Press sect. 3. Le ts view Mr. Craggs Arguments . His first is , Those that are in Covenant with God ought to have the seal of the Covenant which is baptism ; But infants of believing parents are in Covenant with God ; Ergo . He saith , The former Proposition is firm by the confession of all Diviues , even our adversaries , and cites five , but not where they say it , nor is any one his Adversary in this point . It is true Ferus was a Popish Frier , though more ingenuous than most of them . But doth Mr. Cragg think we must take that for true , which Protestants and Papists do avow without any proof from Scripture ? If so , then let us lay aside the Scripture , and read their books . But he might know , and t is likely did know , that I ( though I will not take on me the name of a Divine ) yet have denyed , yea and proved his former proposition to be false Exam. par . 3. sect. 1. Letter to Mr. Bayly sect. 3. Anti-pae lob . Or Full Review first part sect. 5. which shall be fully vindicated ( God assisting ) in the third part . Yea were his arguing good , it would prove infants were wronged because they had not the communion . For I can as well from his own medium prove that they are to have it , as he Baptism . The Minor he takes on him to prove from Genesis 17. 7. But there is not a word of infants of believing parents . But to prove it he ci es Cornelius à Lapide , a Jesuit , for him , and yet had he not falsly translated his words , the words would have appeared to be against him . For whereas he renders them in , The spiritual seed to the faithful ( which mars his sense ) it is , In the spiritual seed the faithful . So likewise Gal. 3. 8. though there be not the term Abrahams seed , yet it is directly against him , for it asserts justification to the believing Gentiles onely from Abrahams promise , not a promise to them and their seed . I deny not but that Isaac was in Covenant with God , that is , a child of the promise , not onely when he was but eight days old , but also afore the seventh , yea afore he was born ; but when he saith , he had the seal ( meaning Circumcision ) by virtue of the Lamb to be slain , it is strange Divinity to me , who never heard or read that any person was circumcised by virtue of Christs death , but by reason of Gods command . And that which he saith , Much more the Children of believing Parents by virtue of the Lamb that is already slain , which seems to intimate , that Circumcision is due to them much more , and that by virtue of Christs death , is a foppery like to the Authors ingeny . He saith , Deut. 29. 11. When all the People stood in covenant before the Lord , their little ones are mentioned amongst the rest . And are not their wives , and servants , hewers of wood , and drawers of water ? Are all these in covenant with God ? How doth he prove they were believers infants ? The words v. 4. seem to make to the contrary . It is no shift but a manifest truth , that those , Acts 2. 38 , 39. to whom Peter said , The Promise is to you and your childdren , were not then believers in Christ , when the words were spoken to them . For , 1. the Apostle exhorts to repentance , therefore they had not yet repented , and so were not believers . Mr. Cragg himself , pag. 78. in this Sermon saith , Repentance is a fruit and effect of faith , therefore according to him , not before it . And in the Dispute , pag. 52. he made them believers in fieri , with an incompleat repentance , though perhaps not believers in facto , 2 . v . 40. he exhorted them with more words , and then v. 41. some of them gladly received the Word , and were believers . Yet Peter said to them before they were believers , The Promise is to you and your children , nor is there a word in the Text that makes it clear , that as soon as they were believers their children were in covenant with them , and to be baptized . His second argument is , Such as were circumcised under the Law may be baptized under the Gospels : But infants of believers were circumcised under the Law ; Therefore they may be baptized under the Gospel . He cites Whitaker saying , all the Anabaptists shall not be able to resist this argument . I answer , notwithstanding so learned a mans conceit , it hath not the force of a feather so as to need resistance . To it I answer , 1. Indirectly by retortion . Such as were circumcised under the Law may be baptized under the Gospel : But infants of unbelievers , as the males bought with Abrahams money of the stranger , not of his seed , Gen. 17 , 12 , 13 , 23 , 27. persons out of Covenant as Ishmael , Gen. 17 , 19 , 21 , 25. were circumcised under the Law : Ergo . If the one be irresistible so is other . 2. Directly , by denying the Major if it be universal ; if not , the syllogism is naught , concluding from particulars . His proofs are vain . That from Austin is of no force , unless it be supposed , 1. That by circumcising under the Law , and baptizing under the Gospel , the grace of God is conferred , which is a popish conccit . Circumcision did binde to the keeping of the Law , but never that I finde is the grace of God said to be either physically or morally conferred by the Circumcision of each person rightly circumcised . 2. It supposeth , if infants be not baptized , the grace of God is straiter in the New Testament than in the old . But that is false . For the grace of God is as much without Sacraments as with it . Above two thousand years before Abrham was circumcised there was neither Circnmcision nor Baptism of infants , nor any other Sacrament instead thereof ; Shall we say that Gods grace was straiter before Abrahams time than since ? As bad as the Schoolmen were , who gave too much to Sacraments , yet they held , that the grace of God is not tied to Sacraments . That question from Heb. 8. 6. How were it a better Covenant , if all poor infants that were in Covenant under the Law were out of Covenant under the Gospel , runs upon these common mistakes , that to be circumcised or baptized is all one as to be in covenant ; all that were in covenant were to be circnmcised or baptized ; all that were not , were out of covenant ; that the reason of the circumcising or baptizing a person is his being in covenant , which are all false , as I have proved Exam. Part. 3. Sect. 1. Letter to Mr. Baily , Sect. 3. Antipaed . Part. 1. Sect. 5. and shall Part. 3. in many Sections , if God permit . And to the question I answer from the next words , Heb. 8. 6. the new Covenant is a better Covenant because it is established on better promises , though it were imagined never a poor infant ( as he childishly speaks ) which yet I do dot conceive , were in Covenant . The next from Tit. 2. 11. supposeth , If infants be not to be baptized , the grace of God appears not to them , which is of no force , unless that popish conceit obtain , that by it , and not without it , Gods grace appears to all . But this is false , and not in the Text . Irenaeus words are not that Christ was a little one , that little ones might be baptized from his example , for then he would have been baptized in infancy , whereas he was not baptized till about thirty years of age . We need not deny Christs Redemption of infants , because we deny their Baptism , there 's no such connexion between them . His saying of little ones that they were the first Martyrs that suffered for Christ , is false . For how were they Martyrs who testified nothing concerning Christ ? That of the Collect in the Common Prayer book on Innocents day , that they witnessed onely by dying is vain ; For dying without some other expression doth not witness : nor did they suffer for Christ whom they knew not , but because of Herods beastly rage . This speech of Mr. Cragg smels rank of the Common Prayer Book superstition in keeping Innocents day , which it seems Mr. Cragg yet retains ; But is nothing to the proof of his major , nor any thing hitherto alleged . That which he saith last , hath most shew of proof , that Baptism came in place of Circumcision , the Apostle clears it , Col. 2. 11 , 12. Ye are circumcised with Circumcision made without hands , How is that ? buried with him in Baptism : but it is not true that he saith , ye are circumcised with Circumcision made without hands , in that ye are buried with him in Baptism : these are predicated of the same persons , and so were conjoyned , but yet not so as to express how that the former was done by the latter , no more than by that which follows , that therein they were raised by the faith of the operation of God who raised Christ from the dead : yea it had been false , so expounded : for how could it be true that they were circumcised without hands , in that they were buried in Baptism with hands ? Nor if this were granted , were it true , that it is cleared by the Apostle that Baptism comes in the room of Circumcision : For there is not a word to that end , yea the scope is to prove that we have all in Christ without Circumcision , as v. 10. &c. shew , and that Christ came in the place of Circumcision , and the rest of the Jewish Ceremonies , as v. 17. is expressed . And therefore the Apostle asserts the contrary , that no Rite but Christ came in the room of Circumcision . If any ask why is v. 12. added , I have answered formerly , and the answer is not gainsaid by M. Marshall , that it is to shew how persons come to be in Christ , and so to be compleat in him , which he usually ascribeth to Faith and Baptism , Gal. 3. 26 , 27. Rom. 6. 3 , 4 , 5. and they are put together , Col. 2. 12. so that if Baptism be conceived thence to succeed Circumcision , Faith also is said to succeed it : which is more agreeable to the expressions , Gal. 3. 23 , 25. I add the Circumcision mentioned Col. 2. 11. is either Circumcision made without hands , or Christs personal Circumcision , therefore if the placing of Baptism after v. 12. prove its succession to Circumcision , it proves onely its succession to that made without hands , which was not the Ceremony commanded , Gen. 17. or to Christs Circumcision , not to the common Circumcision of others . Yet were a succession granted , this proves not , it must be in Baptism as in Circumcision , without a like command , as I prove Antipaed : Part. 2. Sect. 2 , 3. No more than because the Ministers of the Gospel succeed the Priests of the Law , doth it follow , the Ministers children must be Ministers , anointed , &c. as it was in the Law . So that Mr. Craggs irresistible argument is as easily blown away as a feather . And I hardly imagine any Anabaptist so called to be so weak but that he is able to answer it , by telling Mr. Cragg that his first Proposition is false , unless there were the like command to baptize infants as there was to circumcise them . If the third argument arise thence , it hath its answer thence , that it is frivolous talk in Mr. Cragg to speak as if denying infants Baptism were putting out of the Covenant , disfranchizing , and circumcising , supposed being in Covenant , was a seal of the covenant of grace . His proof that the Gospel puts not infants out of the Covenant is true of the elect infants , and the covenant of grace expressed in the Gospel . And yet his proofs are silly . New born babes desire milk , little childeren are humble , and are proposed herein as paterns to us , therefore they are in Covenant ; whereas this is as true of infidels children as of Christians , and therefore proves the one in Covenant as well the other , and both these acts of little childeren are onely natural , not virtuous , and so give not evidence of their being in covenant ; nor doth the Gospel give them large commendations beyond them of riper years , making them the Rule of our perfection : For there is neither commendation of them , 1 Pet. 2. 2. nor Matth. 18. 3. nor making them the rule of our perfection , any more than Sheep and Doves , Matth. 10. 16. but onely those virtuous qualities , which are resembled by their natural qualities are propounded to us as our rule . His testimony out of Bellarmine intimates that Bellarmine said , There is no impediment to infants baptism , because the case is clear , as if Bellarmine would not have said it , had the case not been clear , whereas it is more likely to be false than true , because Bellarmine a Jesuit saith it ; yea it is manifestly false ; for the institution being onely to baptize Disciples , prohibits baptizing of infants , which are not such , but for want of being Disciples uncapable of Baptism . But Mr. Cragg in his fourth Argument will prove infant-baptism commanded , Matth. 28. 19. because Nations are commanded to be baptized . To this I answered before in the Dispute , and my answer is , and was , Nations are not commanded to be baptized without any other circumscription , but Disciples of the Nations , Mr. Cragg confessed , pag. 48. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is , Ye shall make Disciples , and then baptizing is of Disciples . His speech , Infants are not uncapable of Baptism , because they have not faith and repentance , because Christ was baptized without repentance , is frivolous , for there is not the same end of Christs Baptism and ours , and therefore though repentance were not required of him , yet it is of us , and the want of it makes infants uncapable of Baptism . It is false , that God requires no more of persons in Covenant , and born of believing Parents , to their Baptism , but a meer objective power or receptability , as he cals it , as was in the world at its creation , or in the regeneration , which he new makes us . And it is meerly false , that upon any such account as he speaks of , many whole families were baptized , or that any infants were included . The very Texts which speak of the baptizing of the housholds either there or elsewhere speak of their fearing God , Acts 2. 2. that all the houseshould be saved by Peters words , Acts 11. 14. had repentance and the like gift with the Apostles , v. 17 , 18. had the word spoken to them , Acts 16. 32. believed , v. 34 , Acts 18. 8. addicted themselves to the Ministery of the Saints , 1 Cor. 16 , 15. Which shew no infants were meant under the houshold , for they did none of these things . Mr. Cragg goes on Argument 5. They that are capable of the Kingdom and the blessing which is the greater , are capable of Baptism which is the lesser : But infants are capable of the Kingdom and the blessing which is the greater : Therefore they are capable of Baptism which is the lesser . To which I answer , The major is false : if it were true , it would follow infants are capable of the Kingdom and the blessing , which is the greater , therefore they are capable of the Lords Supper , Ordination to the Ministery , Church-discipline , which are the less . Though into the Kingdom of Heaven infants be admitted by God who knows who are his without any visible expression , yet into the visible Church persons are not admitted without visible testimony of their faith , of which sort were all added to the Church Acts 2. 47. Not one of those Texts Mark 10. 13. to 17. Mark 9. 14 , 36 , 37. Mat. 18. 2 , 3 , 4. Matth. 19. 13 , 14 , 15. Luke 9. 14 15. Luke 18. 15 , 16. severall , nor all joyntly prove , infants visible Church-members . The kingdom of God , Mark 10. 14. is not the visible Church , for into it such as are not humble , as little children may enter , which our Saviour denies , v. 15. but the same with the Kingdom , v. 23 , 24 , 25. into which it is so hard and impossible for a rich man or one that trusts in riches to enter , which is called v. 17 , 30 eternal life . It is false , that Christ saith , The Angels of little ones in age see the face of his Father which is in Heaven ; But of little ones in spirit , who are converted and believe in Christ , Matth , 18. 3 , 6 , 10. for whose sake they are sent , Heb. 1. 14. They are but Paedebaptists dreams , that the three Evangelists recorded Christs blessing little ones to check Antipaedobaptists , or to declare that which Mr. Cragg cals a precious truth , though it be a very ly , and may be gathered to be so even from the story . For sure if infants had been to be baptized , Christ would have then appointed them to be baptized , and blamed his Apostles for not doing it . And therefore Mr. Craggs questions are answered by questions . 1. Doth Christ take children in his arms . and would be have all put out of his visible Church ? Answ. Doth Christ no more but take them up in his arms , lay his hands on them , and bless them ? And shall we presume to do more without any warrant of his , even to admit them into his visible Church by Baptism ? 2. Would he have us receive them in his Name , and yet not receive them into his visible Church , & c ? Answ : Where doth Christ ever bid us receive little children in age ? Where did he ever send them , that they might be received in his name ? must we make Christs words to import that which we would in another censure as a spice of madnesse , when he hath told us plainly they are his Apostles , and other Preachers he hath sent whom we are to receive in his name Mark 9. 41. Luke 9. 48. though they are as mean and contemptible as a little child ? How should children be received but by providing Nurses ? would Christ have us provide Nurses for little children ? our Lord Christ expresseth a cup of cold water to drink , as some part of the reception in his name Mark 9. 41. Is this a thing fit to entertain an infant with ? This is enough to answer Mr. Craggs frivolous questions . And in answer to the words of Mr. Baxter , who is the godly and reverend Divine he means , I say for my part , seeing the will of Christ is that I must walk by , and his word that I must be judged by , and he hath given so full a discovery of his will in this point , I will boldly adventure to follow his rule to baptize disciples professing faith , and had rather answer him upon his own incouragement for not admitting by baptism those he never appointed to be baptized , than to adventure upon the doing like Uzzah upon mine own head that which doth prophane the ordinance of baptism , and corrupt the Church of Christ . Mr. Craggs sixt argument is ; Infants are disciples ; therefore they may be baptized . The antecedent he would prove from Acts 15. 10. in that it was circumcision which was the yoke , which he proves from ver. 5. But he confesseth it was not circumcision only , but the attendants , and that it is no shift , but a cleer truth , that it is not circumcision as acted on infants , but as taught , imposed on the consciences of believing Gentiles , with the rest of Moses his Law , as necessary to salvation by some teachers ( which cannot be said of infants ) is so manifest from the text , that I dare boldly say , they that assert that by disciples Acts 15. 10. are meant , do but wrangle against cleer light , and spit against the Sun . That the text Isai. 54. 13. is not meant of infants of believing parents , as such , but of such as having heard and learned of the Father come to Christ , is plain from those words of our Saviour John 6. 45. alleged here by Mr. Cragg himself , as expounding the Prophet . The seventh argument is , All that have faith may be baptized ; But some infants have faith ; Therefore some infants may be baptized . But 1. the major is not true of faith onely in seed , or act secret , and not made known . 2. Mr. Cragg alters the Conclusion , which should have been That all infants of believers may be baptized ; But then he durst not avouch the minor , that they all have saith , at least in semine the contrary being manifest from Scripture and experience , He proves his minor . 1. From Matth. 18. where he saith , Christ expresly calls them believers . But Christ calls not little children in age believers , ver. 6. it had been ridiculous to threaten so heavy a doom to the offending of little children in age , who are offended with none so much as Nurses for dressing , or chiding them when they cry : but the Apostles and other Christian disciples are there meant . 2. They are said to receive the Kingdome of God Mark 10. that is , the grace of God , remission of sins , and life eternal ; now the Kingdome is not received , but by faith in Christ . But onely elect infants dying do receive the Kingdom , either by faith in the seed , not in the act , or by faith in the act secret only , and yet are not to be baptized till they make profession , not are all or any children of believers , as theirs , elect . 3. Saith Mr. Cragg , They please God , therefore Christ blesseth them ; but without faith it is impossible to please God . Answ. The like argument is urged by the Remonstrants at the Synod at Dort , It is impossible to please God without faith , therefore election which supposeth pleasing of God presupposeth faith ; The answer is , that Heb. 11. 6. the pleasing of God is meant of the works , as Enoch pleased God walking with him , and so infants please not God , and therefore may be without faith , not of the persons , in which sense infants may please God , that is be beloved with a love of benevolence , though not of delight , without faith . 4. Faith must be allowed them , or not salvation , for faith purifyeth the heart Acts 15. 9. and no unclean thing shall enter into heaven . Answ. Faith in the seed is sufficient to make them clean , which is not denyed may be in infants , though neither Isai. 65. 20. sayes any such thing , and Austins words express nothing but his own conceit according to the language of his time , but faith in seed or act unknown doth not intitle to baptism . The eighth Argument was answered before by denying the major and minor , and his calling those that expound 1 Cor. 7. 14. of legitimation gross Anabaptists doth but involve Melancthon , Camerarius , Musculus , &c. in the same censure , and that it is no bastard , as Dr. Featley called it , but a genuine exposition is demonstrated at large in my Anti-paedobaptism first part , and t is granted , That Pagans children are holy in the Apostles sense if lawfully begotten ; for the sanctifiedness of the yoke-fellow , and holiness of the children is not ascribed to the faith of the one parent , but to the conjugal relation between them . Rom. 11. 16. The first fruits and root , are Abraham , not every believer , The lump and branches are Abrahams children by election and faith , not every believers , nor all Abrahams natural children : and the holiness is meant of saving holiness , not meer outward visible holiness . The breaking off and grassing in Rom. 11. 17. are meant of the invisible Church , in which sense Parents and children are not broken off or graffed in together . See my Anti. paedobap . first part . Nineth Argument tells us Of dangerous absurdities if infants should be out of Covenant under the Gospel . But this is not all one as to be baptized ; we may grant them to be in the Covenant of grace , and yet not to be baptized , and to be baptized , and yet not in the Covenant of grace . But let us view the absurdities . First , Infants ( saith he ) would be losers by Christs comming , and in a worse condition than the jewish infants were , they with the parents were admitted to the Seal of the Covenant , which was Circumcision , and not Parents with Children to baptism . Answ. 1. I rather think that by being not admitted to Circumcision the condition of Parents and Children is the better by Christs comming , sith as Mr. Cragg teacheth here page 100. Circumcision is the yoke Acts 15. 10. of which the Apostle saith , Neither we nor our Fathers were able to bear it , and is so farr from being the seal of the Covenant of Grace , that ( they are Mr. Craggs own words ) Circumcision was the seal or ordinance by which the Jews were bound to observe the doctrine and the Law , meaning of Moses . 2. But were it imagined a pure Evangelical privilege , yet sure it is not such a privilege , but Parents and Children did well without it , afore Abrahams time , and all the females from Abrahams daies till Christs . I suppose what ever privilege it were , it was abundantly recompensed by Christs comming without infant-baptism , except a meer empty title of visible Church-membership , which yet will not stand them so much in stead , as to admit them to the Lords Supper , be such an inestimable treasure as is not recompensed with the glory of the Gospel now exhibited to spiritual persons , in spiritual benefits by the Spirit , instead of the carnall Promises , Ordinances , and Church-state of the Law . The second is answered already , though infants be not baptized , Grace is larger under the Gospel being extended to believers in all nations , then under the Law to the Israelites and some few Proselytes . The third is a speech that hath neither truth , nor sobriety of expression , nor proof , it is but a bugbear to affright the ignorant people to make use of such as he is , and to make odious them that will not baptize infants , as counting them as vile as the children of Turks , Tartars , or Canniballs , even as they make them odious that will not burie their dead , as not affording them Christian burial ( though they are buried as Christ was without a Priest , ) but burying as dogs . But we know how to put a difference between Believers and Pagans children in regard of the love God bears to us , some promises he hath made to us concerning them , the hopefullnesse of them by reason of prayers , education , example , society , confirmed by many experiences that are comfortable , all which things we should be contented with and not complain for want of an imaginary privilege , which is indeed no privilege , but a dammage to our children . I for my part look upon the children of believers unsprinkled , as precious , and rather more hopeful than those that are . And I think Mr. Cragg , as hard a conceit as he hath of the Anabaptists and their children , yet would he be ashamed to say as he doth here of them , That they are as vile as the children of Turks , Tartars , or Cannibals . But that which he closeth with , sheweth he was minded to affright the poor ignorant people , as the Popish Priests did of old . Fourthly ( saith he ) They would be without God , without Christ , without hope in the world ; not the children of God , but would all be damned , for out of covenant and visible Church ( ordinarily ) there is no salvation . Answ. By Covenant , he means doubtless no other than the outward covenant , which is not shewed to be any other than baptism , and indeed we do no otherwise put them out of the Covenant than by denying them baptism ; which being presupposed , Mr. Craggs speech must needs imply , that denying baptism inferrs all this . Which cannot be true without conceiving , That all that are unbaptized are without God , without Christ , without hope in the world , not the children of God , but of the Devil , will be all damned , have no salvation . Which is not only more than what the Epistler makes hainous in me , all that would be saved must be baptized after profession ( though it were understood by me onely of necessity of precept , which Mr. Cragg himself asserts to be imported Mark 16. 16. ) but worse than Austin sayes , whom Mr. Cragg himself called the hard Father of infants , and saies went too far , worse than the Papists themselves speak of the dying unbaptized . Which shews that he preached this Sermon with a bitter and furious spirit . His closing speech [ out of Covenant and visible Church ( ordinarily ) there is no salvation . ] if understood of the Covenant of saving according to election , I grant , that neither ordinarily , nor extraordinarily is there salvation : if of the outward Covenant ( as they call it ) that is , the outward administration of Seals , it is certain there may be salvation , unless profane contempt or willfull neglect against conscience do hinder salvation . The speech , out of the Church is no salvation , hath been interpreted by Protestants of the invisible Church . A person of years that believes , though he be joined to no particular visible Church , if there be not prophane contempt , or wilful neglect against conscience , may be saved . But they that are only negatively or privatively out of the Church visible , meerly for want of age to understand the faith , and ability to make profession , may ordinarily , if by it be meant frequently , constantly be saved , though they be not ordinarily saved as [ ordinarily ] notes ordinary means , preaching the word and profession of faith . His last argument is , That which hath continued since the Apostles times with blessed success , must needs be lawful ; But infant-baptism hath continued with blessed success since the Apostles times ; Ergo . The minor is denyed . The blessed success he proves not . In my Exercitation I shew many errours and corruptions which have come from it , not by accident in respect of some persons that imbraced it only , but even from the tendency of the practice it self . I may ruly say that Paedobaptism hath been as cursed a root of corrupting the Churches , and losing the gifts of the Spirit conferred at first commonly at baptism by laying on of hands , as I think ( except some few ) any other corruption in the rites of Christian Religion . But Mr. Cragg thinks to draw it down from the Apostles daies . He begins with words of Dionysius Areopagita , holy men have received a tradition of the Fathers , which very words shew it was not Dionysius Areopagita mentioned Acts 17. he would doubtless have said , I have received it from blessed Paul , not have told what other holy men have received from the Fathers , whom Mr. Cragg vainly conceives to be meant of the Apostles . But the books that go under his name have been so often by so many learned men , Papists and Protestants proved to be meer counterfeits , that either it is much ignorance , or much impudence that this is produced as his . Salmasius sundry times speaketh of them as certain , that the Author of them was not till the fifth age . The Apostolical constitutions appear by many observations of Scultetus , and others , not to have been written by Clement , but of much later time . Irenaeus his words make nothing for Mr. Cragg , as he cites them , nor as they stand in his own works . Origens speeches are in the Latin books translated by Ruffinus , into which many things were foisted by him , and these its probable were so as being so expresse against the Pelagians , nor do I find he was ever alleged by Austin , who gathered the most Ancient testimonies he could for Original sin and infant-baptism . Therefore saith Vossius in his Theses of infant-baptism , We less care for Origen , because they are not in Greek . Cyprians testimony is granted to be in the third Century , and Ambroses and Austins , and the Milevitan Councils and innumerable more , but all upon the Popish errours of giving grace , and the necessity to save a child from damnation . Gregory Nazianzen and Tertullian before him disswade from it , except in case of danger of death in appearance near : out of which case the Ancients did not baptize infants , and in that case the communion was given them : But otherwise they baptized not infants , no not of believing parents , till they came to years , and then they were first catechized in Lent , and then solemnly baptized at Easter and Whitsuntide , as may be gathered even from the Common Prayer Book in the Rubrick before baptism . It is most false that all ages , all Churches agree in infant-baptism . Some Churches never had it , some Churches five hundred years ago of the most godly and learned that then were , did oppose it , and practice the baptism of believers only . If Mr. Fox , and others did account Anabaptists hereticks , it was for other tenents than this . Mr. Baxter himself saith no sober Divine did ever reckon the Anabaptists as hereticks meerly for the errour of rebaptizing , Plain Scripture proof , &c. part 1. chap. 1. Yet Mr. Cragg bespatters Anti-paedobaptism thus , it robs the Scripture of its truth , infants of their right , parents of their comforts , the Church of its members , Christ of his merits , God of his glory . Sure he hath learned the art of him in the Comaedian to calumniate boldly , imagining somewhat will be believed , though there be not a word true . But there is more of this venome behind ; That it is the mother of many other errours ; Hence sprung the Ranters , Socinians , Antitrinitarians , Shakers , Levellers , they that are above Ordinances , Antiscripturians . Will any believe that from the tenet which doth so stifly maintain an Ordinance should spring the errour of being above Ordinances ? Or that the errour of Antiscripturians should spring from that tenet which doth so strictly insist on the Scripture ? Let Mr. Cragg shew any the least connexion between Antipaedobaptism and the errours he names , and he saith something , else if only the persons , and not the tenet be guilty of these errours he doth but calumniate . He might with like reason say , The Christian religion is the mother of many other errours ; hence sprung Ebionites , Cerinthians , Nicolaitans , Gnosticks , &c. Such kind of criminations are most stinking and base slanders ; unworthy a sober minded man , much more a Divine in a pulpit , speaking to many people who examine not but take all for true , which such Rabbins talk with confidence . The like may I say of the judgements of God . Those in Germany were by war , the events that have happened in our daies should teach us to be sparing in our judging . Mr. Cottons speech was according to his prejudice . Solomon Eccles. 9. 1 , 2. Christ Luke 13. 1 , 2 , 3 , 4 , 5. teach us more sobriety than so easily to pronounce of Gods judgements . If we should judge of men and tenents by outward judgements , Job had been condemned justly . One man had his house burned that did not sprinkle his child , thousands have had their houses burned who did , and perhaps upon occasion of that abuse , by means of provision for the feast . May not we as well say . God thereby judged against infant-sprinkling ? Thousands have prospered after their refusing to baptize infants , thousands have fain into calamities after they have baptized them . May not we this way as well decide for Antipaedobaptists as against them ? Divines that maintain the Scriptures to be their rule should not thus judge of what is true or false by Gods dealing with mens persons , which is often upon secret reason , not discemable by us , but by his word which is our rule , and wherein he hath revealed his mind . The rest of Mr. Craggs speech is as vain . Doth this benefit come to parents , and children by infant baptism , that God is not ashamed to be called their God , and the God of their seed after them , Heb. 11. 16. what a ridiculous conceit is this ? The text saith , that through the faith of the persons it is , that God is not ashamed to be called their God , not their God , and the God of their seed , much less a word of infant-baptism , as if such a benefit came by it . All the benefit he talks of that comes to infants is either a meer empty title , or else it comes to infants as well without baptism as with it . The Devils dealing if it be , as Mr. Cragg saith , makes it appear the faith is good into which the pretended baptism is , but not that the Baptism is right . Enough of this frothy , unconcocted Sermon , calculated for the ignorant and superstitious common people , and the profane loose Gentry , who mind not godliness in earnest , and for the blind Teachers of those parts , who know not the Gospel , but mind their own profits more than the understanding of the truth . From whom the Lord deliver the dark parts of this Land , and provide teachers for the people after his own heart , that it be not as now it is in too many parts , The blind lead the blind , and both fall into the ditch . FINIS . 
A43300	----	Persecution for religion judg'd and condemned in a discourse between an antichristian and a Christian : proving by the law of God and of the land, and by King James his many testimonies, that no man ought to be persecuted for his religion, so he testifie his allegiance by the oath appointed by law. Helveys, Thomas, 1550?-1616? 1662 Approx. 222 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A43300 Wing H1413A ESTC R30775 11467420 ocm 11467420 47807 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43300) Transcribed from: (Early English Books Online ; image set 47807) Images scanned from microfilm: (Early English books, 1641-1700 ; 1463:28) Persecution for religion judg'd and condemned in a discourse between an antichristian and a Christian : proving by the law of God and of the land, and by King James his many testimonies, that no man ought to be persecuted for his religion, so he testifie his allegiance by the oath appointed by law. Helveys, Thomas, 1550?-1616? [5], 2-75 p. Printed in the years 1615 and 1620 and now reprinted for the establishing some and convincing others, [London] : 1662. "Helveys, Thomas, 1550?-1616?" appears in manuscript on verso of t.p. Proving also that the spiritual power in England is the image of the spiritual cruel power of Rome, or that beast mentioned, Rev. 13, manifesting the fearful estate of those who subject to such powers, that tyrannize over the conscience: and shewing the unlawfulness of flying, because of the trouble men see or fear is coming upon them. To which is added an humble supplication to the Kings Majesty ... " Epistle dedicatory signed : "Ana-baptists." To "An humble supplication to the Kings Majesty" is added "Wherein (among other things) is proved, 1. That the learned usually erre and resist truth. 2. That persecution is against the law of Jesus Christ. 3. Against the profession and practice of famous princes. 4. Condemened by ancient and later writers. 5. Freedom in religion not hurtful to any common-wealth, and it depriveth not kings of any power given them of God." Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of religion -- England. Anabaptists -- England. 2008-08 TCP Assigned for keying and markup 2008-11 SPi Global Keyed and coded from ProQuest page images 2009-01 John Pas Sampled and proofread 2009-01 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Persecution for Religion JUDG'D and CONDEMN'D : In a DISCOURE , between an ANTICHRISTIAN and a CRHISTIAN . PROVING By the Law of God and of the Land , And By King James his many Testimonies , That no man ought to be Persecuted for his Religion , so he Testifie his Allegiance by the Oath appointed by Law. Proving also , That the Spiritual Power in England , is the Image of the Spiritual Cruel Power of Rome , or that Beast mentioned , Rev. 13. Manifesting the fearful Estate of those who subject to such Powers , that Tyrannize over the Conscience : And shewing the Unlawfulness of Flying , because of the Trouble men see or fear is coming upon them . To which is added , An humble SUPPLICATION to the Kings Majesty ; Wherein ( among other things ) is proved , 1. That the Learned usually Erre and resist the Truth . 2. That Persecution is against the Law of Jesus Christ . 3. Against the Profession and Practice of famous Princes . 4. Condemned by ancient and later Writers . 5. Freedom in Religion not hurtful to any Common-wealth , and it depriveth not Kings of any Power given them of God. 2 Cor. 10.4 . For the Weapons of our Warfare are not carnal , but mighty through God , to the pulling down of strong holds . Printed in the years , 1615. and 1620. And now Reprinted for the Establishing some , and Convincing others , 1662. To all that truly wish Jerusalem's Prosperity and Babylons Destruction ; Wisdom and Understanding be multiplyed upon you . IN these dayes , if ever , that is true which the Wiseman said , Eccl. 12.12 . There is no end in making many books , and much reading is a weariness to the flesh : yet considering how heinous it is in the sight of the Lord to force men and women by cruel Persecutions , to bring their bodies to a Worship whereunto they cannot bring their spirits ; we thought it our duty for Gods Glory , and the reformation thereof in this our own Nation , to publish this little Writing following , wherein is manifestly proved by the Law of God , the Law of our Land , and his Majesties own divers Testimonies , That no man ought to be persecuted for his Religion , be it true of false , so he testifie his faithful Allegiance to the King. What shall men do striving about matters of Religion till this be ended ? For , if this be a truth , that the Kings of the Earth have power from God to compel by Persecution all their Subjects to believe as they believe , then wicked is it to resist , and the Persecutions of such is justly upon them , and the Magistrates that execute the same are clear from their blood , and it is upon their own heads : but if the Kings of the Earth have not power from God to compel by Persecution any of their Subjects to believe as they believe ( seeing Faith is the work of God ) then no lesse wicked is it in the sight of God to disobey , and the Persecutions of such are upon the Magistrates , and the blood of the Persecuted cryeth unto the Lord , and will be required at the Magistrates hands . Wherefore in all humility , reverence and loyalty we do humbly desire of our Sovereign Lord the King , and all Gods Ministers under him , as Judges , Justices of Peace , &c. by whom this Persecution is executed , themselves to consider , not whether herein they please Lord Bishops , but whether they please the Lord Jesus Christ , who after a little while shall judge all Judges according to their works , without respect of persons , and therefore are commanded to kiss the Son lest he be angry , and they perish in the way , Psal . 2. Our humble desire is , that they would consider what is testified in the Scriptures ; That the Kings of the Earth shall give their power unto the Beast , till the words of God be fulfilled ; then shall they take their power from her . If it be granted ( as it is ) that the Kings of this Nation formerly have given their power unto that Romish Beast , it shall evidently appear that our Lord the King , and all Magistrates under him , do give their power to the same Beast , though the Beast be in another shape : For , as that spiritual Power or Beast of Rome sets up a Worship ( as they pretend ) for God , and force all thereto by cruel Persecutions , the Kings of the Earth giving their Power thereunto ; So this spiritual Power , or Beast of England , sets up a Worship ( as they pretend ) for God , and force all thereto by cruel Persecutions , the Kings Majesty giving his Power hereunto . Oh that all that are in Authority would but consider by the Word of God ( which shall judge them at the last day ) what they do , when they force men against their souls and consciences to dissemble to believe as they believe , or as the King and State believe , they would withdraw their hands and hearts therefrom , and never do as they have done , partly through inconsideration , and partly to please Lord Bishops being in favour with the King. It cannot but with high thankfulness to God , and to the King , be acknowledged of all , that the Kings Majesty is no blood-thirsty man , for if he were , bodily destruction should be the portion of all that fear God , and endeavour to walk in his wayes , as may be seen in the primitive time of this spiritual Power , or Beast of England , after that K. Henry the eight had cast off the Romist Beast and since ( so far as leave hath been granted them ) by hanging , burning , banishing , imprisoning , and what not , as the particulars might be named . Yet our most humble desire of our Lord the King , is , That he would not give his Power to force his faithful Subjects to dissemble to believe as he believes , in the least measure of Persecution ; though it is no small Persecution to lye many years in filthy Prisons , in hunger , cold , idleness , divided from Wife , Family , Calling , left in continual miseries and temptations , so as Death would be to many less Persecution ; seeing his Majesty confesseth , that to change the mind must be the work of God. And of the Lord Bishops we desire , that they would a little leave off persecuting those that cannot believe as they , till they have proved that God is well-pleased therewith , and the souls of such as submit are in safety from Condemnation ; let them prove this , and we protest we will for ever submit unto them , and so will thousands : and therefore if there be any spark of grace in them , let them set themselves to give satisfaction either by word or writing , or both . But if they will not , but continue their cruel-courses as they have done , let them yet remember that they must come to Judgment , and have their Abominations set in order before them , and be torn in pieces when none shall deliver them . And whereas they have no other colour of ground out of the Scriptures , than that they have canonized a Law , viz. That whosoever shall affirm that the Kings Majesty hath not the same power over the Church that the godly Kings of Israel had under the Law , &c. Let him be excommunicate ipso facto . The unsoundness of which ground is manifested in this Dialogue following , wherein is shewed their palpable ignorance , in that they know not the Mystery of God ; and therefore have they made this Canon in flattery to the King , only to support their Pride and Cruelty : For , if the Kingdom or Land of Israel , or Canaan now under the Gospel , be an earthly Kingdom or Land , or Israel now a worldly or fleshly Israel , as both were under the Law , Then we would confess there should be an earthly King thereof : But if the Kingdom of Israel now be not earthly , but heavenly , Joh. 18.36 . and the Israelites now not of this world , Joh. 15.19 . Then the King thereof is not of this world , as they are not of this world , Joh. 17.16 . And if these spiritual Lords confess that Christ is King now of the Land and People of Israel , but yet he hath left our Lord the King his Deputy , to make such Laws and Lords over the Church as pleaseth him ; the Word of the Lord is against them , There is but one Lord , ( 1 Cor. 12.5 . ) and one Law-giver ( Jam. 4.12 . ) over his Church . Nay , his Majesty himself is against them , who saith , There is no earthly Monarch over the Church , whose word must be a Law. And saith further , Christ is his Churches Monarch , and the holy Ghost his Deputy , alledging Luk. 22.25 . The Kings of the Gentiles bear rule one over another , &c. but it shall not be so among you . Saying further , Christ when he ascended , left not Peter with them to direct them in all truth , but promised to send the holy Ghost to them for that end , &c. If any will be rebellious against the Word of the Lord herein , yet let them not be rebellious against the word of the King. Oh that any thing would prevail with them to make them leave off these cruel courses , of persecuting poor souls that desire truly to fear God , and are most faithful Subjects to the King , and desire also the salvation of the souls of these their cruel Persecrutors , who do seek their utter undoing by all the fore-named Persecutions , only because they cannot of faith offer up such Worship to God as these spiritual Lords command ; and the rather let them leave off persecuting , seeing the Kings Majesty acknowledgeth , It is a sure Rule in Divinity , That God loves not to plant his Church by Violence and Bloodshed . And if it be a Law for all Christians , That in indifferent things one must not offend another , but the strong to forbear rather than offend his weak brother ; otherwise he wounds the weak conscience , and sins against Christ , 1 Cor. 8. Then how much less hath any man power to be Lord over the weak conscience , forcing it to practise that it hath not faith in , bringing it thereby unto sin , and unto condemnation , Rom. 14. We do unfainedly acknowledge the Authority of earthly Magistrates , God's blessed Ordinance , and that all earthly Authority and Command appeartains unto them ; let them command what they will , we must obey , either to do or suffer upon pain of Gods displeasure , besides their punishment : But all men must let God alone with his Right , which is to be Lord and Law-giver to the soul , and not command obedience for God where he commandeth none . And this is onely that which we dare not but maintain upon the peril of our souls , which is greater than bodily affliction : And only for the maintenance of Christs right herein , do false Prophets and Deceivers ( who by that craft are cloathed in fine apparrel , and fare deliciously every day ) labour to make us odious in the ears and eyes of Prince and People , knowing well that if they had not power by Persecution to force men to dissemble to believe as they , their kingdom and gain would soon come to nought ; the wickedness of which course is discovered in this Writing following . For the manner , being Dialogue-wise , we thought it the fittest in two respects : First , for the understanding of the simple , to whom especially Gods Mysteries appertain , more than to the wise and prudent of the world . Secondly , Because all the Objections that we have met with , might be set down , and the plainlyer answered . And because we have faith and assurance that many will see and acknowledge the unlawfulness of tyrannizing over the Conscience , by persecuting the bodies of such as cannot be subject , We have also though it meet to manifest the fearful estate of such subjection , that they may deliver their souls , if they will be saved : and also have set down the beginning of that old and good way , that John Baptist , Christ Jesus and his Apostles have left unto all that will be saved unto the end of the world . Beseeching that Almighty worker , that he would work in the hearts and consciences of men , that they may enquire for it , and that out of the Scriptures , and walk therein ; then shall they find Rest unto their souls , although Afflictions to their bodies . Oh it is time for the Lord to work , for they have destroyed his Law , and have set up in many Nations such Worship for God as best pleaseth them that are in Authority , and have power to persecute the contrary-minded . Let all Gods People cry , How long Lord ? when wilt thou come to destroy Antichrists cruel Kingdom , and establish Christs meek and peaceable Kingdom ? As thou hast begun , even come Lord Jesus by the Spirit of thy Mouth , and the Brightness of thy Coming , even come quickly . Amen . By Christs unworthy Witnesses , his Majesties faithful Subjects : Commonly ( but most falsly ) called ANA-BAPTISTS . PERSECUTION for RELIGION JUDG'D and CONDEMN'D : In a DISCOURSE between an ANTICHRISTIAN & a CHRISTIAN . Antichristian . VVHy come you not to Church ? Christian . VVhat should I do there ? Antich . Worship God. Chr. I must worship God as he requireth , and not as any mortal man requireth . Ant. True , but the Worship that we require you to offer up , is the Worship God requireth . Ch. If it be so , I will with all willingness assent unto it ; but my conscience must be satisfied thereof by the Word of Truth , that I may have faith in it , otherwise it is my grievous sin , Rom. 14.23 . For I may not believe it so to be , because you affirm it . Ant. Well , you must go to Church , otherwise you are disobedient to the Law , and will fall under punishment . Ch. But still remember that you would have me worship God as you pretend , therefore let us agree what Worship God requireth : Christ saith , Joh. 4.24 . God is a Spirit , and they that worship him , must worship him in Spirit and Truth . Here we see what Worship God requireth , viz. That we worship him with our Souls and Spirits , and also that we worship him according to the Truth of his Word : And therefore for your Book-worship , if it were according to Truth , ( from the which it is as far as light is from darkness ) yet if I cannot offer it up with my spirit , it is not acceptable to God , but most abominable . Ant. Well , you must come to Church . Ch. I pray let me ask you a Question , Do you seek the Glory of God , and the Salvation of my soul herein , or your own Obedience ? Ant. I seek the Glory of God , and the Salvation of your Soul , and not my own Obedience . Ch. Then manifest it not by words only , but by deeds and truth ; which if you do , you will not threaten me with punishment to cause me to come , but with meekness and patience satisfie my Conscience by the Word of Truth , ( for this is the duty of the Minister of Christ , 2 Tim. 2.24 . ) that I may come with a willing mind , so shall I be accepted , 2 Cor. 8.12 . Psal . 110.3 . For if by threatning me with punishment , as Imprisonment , Banishment , or Death , you cause me to bring my body , and not my spirit or soul , so shall I come near to the Lord with my lips , when my heart shall be far from him , which he accounteth vain worship and hypocrisie , Mat. 15. Ant. I perceive what you aim at , you would have none brought to Church , but such as come willingly of themselves , so should every man worship God as himself pleaseth . Ch. Your Conclusion I aim not at ; for I acknowledge , that as there is but one God , so there is but one way of worshipping him , out of the which way , whosoever is , and repenteth not thereof , shall pay a dear price ; and therefore it standeth all men upon , not to please themselves in worshipping of him . But you perceive aright that I aim at this , That none should be compelled to worship God , but such as come willingly ; for I will ( by Gods assistance ) prove most evidently by the Scriptures , that none ought , nor can be compelled to worship God to acceptance , by any worldly means whatsoever . Ant. Prove that . Ch. Well , I prove what I have affirmed , thus : First , Heb. 11.6 . Without Faith it is impossible to please God ; and , Rom 14.23 . Whatsoever is not of Faith , is sin . These two Scriptures prove most evidently , that whatsoever I have not Faith in , in worshipping God , although it were undoubtedly true , I may not offer it up to God , for it is displeasing to him , and it is a sin against him : As also it appeareth plainly by him , that came unto the Kings Supper , and wanted his wedding garment , Matth. 22. Ant. It is the Kings Law that you must go to Church , and therefore you must be obedient . Ch. The intent of the Kings Law is not so , as appeareth both by the Statute for the Oath of Allegiance , and also by his Majesties own words , manifested in his Apologie for the Oath of Allegiance , as is hereafter more fully declared . For , if the intent of the Law were to make me come to Church to worship God , and not of Faith , the intent of the Law were to compel me to sin , which his Majesty requireth not . Ant. I deny not but whatsoever is not of Faith is sin ; but we would have you come to Church to worship God in Faith. Ch. It is not so : you regard not whether I have Faith or no ; for if you did , you would not urge the Kings Law against me , which is but a carnal weapon , and cannot beget Faith , and therefore is no sure ground of Faith. For , in my obedience to God , I must not presume above that that is written , 1 Cor. 4.6 . For , the Word of God is the only ground of Faith , Rom. 10.17 . and therefore if you would have me come in Faith , you would only urge the Law of the King of kings against me . Ant. Have not all the Learned of the Land considered of these things , and set them down ? Are such simple men as you likely to see more than all these ? Ch. I demand of you whether they be not all subject to erre , as all men are ; and therefore I must try their spirits , whether they erre or no , 1 Joh. 4.1 . For I may not hold , either that they cannot erre , or that if I find them to erre , I must obey them notwithstanding ; do you not herein teach me that Popish and accursed Doctrine , that you inveigh so much against in the Papists , That I must believe as the Learned of the Land believe ? Ant. I do not hold that they cannot erre . Ch. Yes , you hold either that they cannot erre , or , if they do erre , I must obey them ; for , if I do not obey them , you threaten me with punishment . Ant. Nay , but I hold , that they being Learned do not erre , and therefore you must obey them . Ch. Then this is your Argument , The Learned do not erre , and therefore must be obeyed . The Bishops and the rest of that rank are learned , and do not erre , and therefore they must be obeyed . Another Argument as vain as they may be collected from this ground : The Learned do not erre , and therefore must be obeyed . The Pope and the rest of that rank are learned , ( yea , as learned as yours ) and do not erre , and therefore they must be obeyed . The one is as true as the other , but both abominable . If you prove , that they that want this Learning , must not meddle with the wayes of God but as these learned men teach them , then indeed you say something ; but if you cannot , as most certain it is you cannot , ( for the Word of God is against you herein ) then for shame to God and men leave oft your cruel persecuting ; For why do you persecute men that cannot in faith submit to your direction concerning the wayes of God , upon which consisteth their Salvation , if they walk in the true way of Faith with the love thereof , and their Condemnation if they walk in a by-path ? Ant. Then I perceive if a man can plead that he hath not Faith in any thing which the King commands , he need not to be obedient . Ch. Would God all men could see your dealing herein . This is your usual course when your mouth is stopped by the power of Gods Word that you know not what to answer , then you run to the Kings Command , and so make your matters good , like unto your predecessors the wicked Scribes and Pharisees , who when our Lord and Master had stopped their mouthes that they had no word of answer , then they sought to make him a trespasser against Caesar ; but I have learned in some weak measure , that as there is a Caesar unto whom in conscience I must be obedient , So there is another King , one JESUS , that is King of kings ; unto whom if you will not be obedient , in giving unto God that which is Gods , He will tear you in pieces , when there shall be none that can deliver you , and cast you into the Lake that burneth with fire and brimstone for evermore , where there shall be no rest day nor night ; and therefore agree with this your adversary quickly , whilst you are in the way with him . The Power and Authority of the King is earthly , and God hath commanded me to submit to every Ordinance of man , 1 Pet. 2.13 , 14. and therefore I have faith to submit to what Ordinance of Man soever the King commands , if it be an humane Ordinance , and not against the manifest Word of God , let him require what he will , I must in conscience obey him , with my body , goods , and all that I have : But my soul , wherewith I am to worship God , that belongeth to another King , whose Kingdom is not of this World , Joh. 18.36 . Whose People must come willingly , Psal . 110.3 . Whose weapons are not carnal , but spiritual , 2 Cor. 10.4 , &c. Ant. Is this all the Authority that you will give to the King ? Ch. VVhat Authority can any mortal man require more , than of body , goods , life , and all that appertaineth to the outward man ? The heart God requireth , Prov. 23.26 . He commanded to give unto Caesar the things that are Caesars , and to Himself the things that are His , Luk. 20.25 . Now if all the outward man be Caesars , and the inward man too , so that he must be obeyed is his own matters , and in God's matters also , then tell us what shall be given to God ? If you , or any man , will give him more Power or Authority than I give him , then you give him more than his Majesty requireth , as shall be shewed . Ant. We do not say that the King can compel the soul , but only the outward man. Ch. If he cannot compel my soul , he cannot compel me to worship God , for God cannot be worshipped without the soul , Joh. 4.24 . If you say he may compel me to offer up a worship only with my body , ( for the spirit you confess he cannot compel ) To whom is that worship ? not to God. Then consider you who they worship that are thus compelled , ( say you by the King. ) Let it well be here observed , that you make the King a commander of such worship as is not to God , contrary to his Majesties own mind , manifest in his Writings . But this you do , not to advance Gods Glory , nor the Kings Honour , but your own cursed kingdom of darkness , which you hold by flattery and falshood . For , if this compelled worship ( which is not to God ) were taken away , then your kingdom would fall to Hell , from whence it came ; and therefore all men may here see it is supported only by wickedness . Ant. I confess the Kings Authority is earthly , but he is Head over the Church under Christ . Ch. God forbid that any mortal man should so equalize himself with Christ , who alone is Head of his Church , as the Husband is of the Wife , Eph. 5.23 . and hath left no Vice-gerent in that his Office , for he is never absent from his Church , Mat. 18.20 amd 28.20 . All that any mortal man can be , is to be a subject of his Kingdom ; for there is but one Lord , 1 Cor. 12.5 . and one Law-giver , Jam. 3.12 . And that this is so , his Majesty confirmeth by his own testimony , in his Apology for the Oath of Allegiance , pag. 46 , 47. But as I well allow of the Hyrarchy of the Church for distinction of Orders , ( for so I understand it ) so I utterly deny that there is any earthly Monarch thereof , whose word must be a Law , and who cannot erre in his sentence by an infallibility of spirit : because earthly Kingdoms must have earthly Monarchs , it doth not follow that the Church must have a visible Monarch top : For the World hath not one earthly temporal Monarch ; Christ is his Churches Monarch , and the Holy Ghost his Deputy . The Kings of the Gentiles reign over them , but ye shall not be so , Luk. 22.25 . Christ did not promise before his Ascension to leave Peter with them , to direct and instruct them in all things ; but he promised to send the Holy Ghost unto them for that end . These are his Highness own words , whereby it evidently appeareth his Majesty challengeth no supremacy over the Church , but laboureth to overthrow that abominable exaltation of that Man of Sin in the Romish Profession ; for Christ hath given no Supremacy in , or over his Church to any mortal man , but expresly commanded the contrary , as that place of Luke , mentioned by his Majesty , plainly declareth . His Highness is supream Head and Governour over all his Subjects Bodies and Goods within his Dominions , and therein I detest and abhor all forreign Powers whatsoever . But now for the thing in controversie betwixt you and me , of compelling men by Persecutions to do service to God ( as is pretended ) wherein they have not Faith : it shall be manifest not to be of God , in that Christ Jesus himself , the only Lord and Law-giver to the soul , neither had any such Power and Authority , neither taught any such thing to his Disciples , but the contrary . First , Mat. 28.18 , 19. All Power is given me in Heaven and in Earth ; Go therefore and teach all Nations . And 2 Cor. 10.4 . The weapons of our warfare are not carnal , but mighty through God , to cast down strong Holds , &c. Here we see Christ hath no worldly power , nor worldly weapons . Secondly , He practised and taught the contrary . When the Samaritans would not receive him going to Jerusalem , Luke 9. his Disciples would have had Fire come down from Heaven and devoured them , but Christ rebuked them , and said , Ye know not of what spirit ye are of : for the Son of man is not come to destroy mens lives , but to save them . And the Apostle by the Spirit of Christ , 2 Tim. 2.24 . commandeth the Servants of the Lord , not to strive ; but to be gentle towards all men , apt to teach , suffering the evil-men patiently ; instructing them with meekness that are contrary-minded ; proving , if God at any time will give them repentance , that they may know the truth , and come to amendment out of the Devils snare , &c. These Scriptures need no explanation for this most evident Truth . Ant. Well , yet notwithstanding all this , it is manifest in the Scriptures , by the Example of the Apostle Peter smiting Ananias and Saphira to death , Act. 5. and of the Apostle Paul striking Elymas the Sorcerer blind , Act. 13.11 . and also by delivering Hymeneus and Alexander unto Satan for the destruction of the flesh ; that punishment upon the body may be used , and the flesh destroyed : For if it were lawful for them to smite to death , and the like , though by extraordinary means , then it must be lawful for us by ordinary means , since extraordinary means now fail : If you say it be not lawful for us , then you must say it was not lawful for them , and that were to accuse them of laying a false foundation , which none fearing God will affirm . Ch. I dare not once admit of such a thought , as to disallow the truth of that Foundation which the Apostles , as skilfull Master-builders , have laid : But for your Argument of Peters extraordinary smiting of Ananias and Saphira , he neither laid hand upon them , nor threatned them by word , only declared what should befall them from God ; and therefore serveth nothing to your purpose . Also that of Paul to Elymas , he laid no hands upon him , but only declared the Lords hand upon him , and the judgment that should follow . If you can so pronounce , and it so come to pass upon any , do it , and then it may be you may be accounted Master-builders , and layers of a new foundation , or another Gospel . And for the Apostle Paul his delivering Hymeneus and Alexander unto Satan , 1 Tim. 1.20 . it was not by any temporal sword or power , but even by the Power of our Lord Jesus Christ , in his Name , by the sword of the Spirit , 1 Cor. 5.4 . And this was not extraordinary , but ordinary , to continue in all Churches to the end ; and not to destroy the outward man , as you teach and practise , but to destroy those lustful affections which dwell in the flesh , that so the flesh being mortified , the Spirit may be quickned , and the Soul saved in the day of the Lord Jesus . And whereas you say , that as they did it by extraordinary means so you may do it by ordirary means : If you would use only those weapons which Christ commanded his Disciples to use in this business , which are not carnal , we would agree with you herein ; but if your ordinary means be such as Christ never had , nor any of his Disciples , then it is a means of your own devising , for Christ hath all means whatsoever for bringing men to the obedience of the Truth . Ant. Doth not Christ in the Parable teach , that he compelled all to come in ? Ch. I demand of you , wherewith doth he compel them ? he hath no carnal weapons : Doth he not compel them by his Word , which is his two-edged Sword ? Heb. 4.12 . Rev. 2.12 . Doth he smite the Earth with any other weapons than by the breath of his lips ? Isa . 11.4 Ant. Well then , you see then compulsion may be used . Ch. Yes , I confess to you such compulsion as much as you will , if when you have done you will walk in his steps , who when the Gaderens prayed him to depart , he left them , and taught his Disciples where they should preach the Word of God , if they would not receive them , that they should shake off the dust of their feet for a witness against them , Mat. 10.14 . which accordingly they practised , Act. 13.51 . and 18.6 . &c. He never taught them to pull the contrary-minded out of their houses , and put them in Prisons , to the undoing of them , their wives and children : This was Saul's course when he was a Blasphemer and Persecutor , &c. Act. 9.1 , &c. Christ taught his Disciples to wait if at any time God would give the contrary-minded repentance , and not to prevent their repentance by seeking their blood . Indifferent man. I have heard you all this while , and by that I have heard , I see evidently that none ought to be compelled by any worldly means to worship God , neither can any be accepted in such worship , in that it is Spiritual Worship that he accepteth . Ch. Blessed be the Lord that you see it , I would not you only , but all men did see that the sword of the Magistrate , and all afflictions proceeding therefrom , are only upon the outward man , and connot convert a soul from going astray , not beget faith ; for , Faith comes by hearing the Word of God , Rom. 10.17 . and therefore is no instrument in this work . All that the Magistrate can do , is to compel me to bring my body ; for , except there be a willing mind , which no man can see , there is no acceptance with God ; and therefore it is not Gods Glory , nor my acceptance with him they seek by forcing me , but meerly their own Obedience , to God's great dishonour , and the destruction of my soul , if I should so do . But if it would suffice them to bring my body to that they call their Church , and require of me no worship : I will go when they will , only not when their false worship is performed . For I abhor the accursed Doctrine of the Familists herein . Indif . It is a lamentable thing to consider how many thousands in this Nation there be , that for fear of trouble submit to things in Religion which they disapprove of . Ch. Oh! whose eyes do not gush out with tears in the confideration thereof ? seeing in all that God is highly displeased and all those are under the Judgments of God everlastingly , if they repent not . Ant. If it were as you would have it , that all Religions should be suffered , how dangerous would it be to the Kings Person and State ? what Treacheries and Treasons would be plotted ? Indif . Indeed that is a thing greatly to be suspected : but if permission of all Religions could be cleared in that , there is no question but it might prevail with the King and State. Ch. If it be not cleared of that , then let all men abhor it . It is the Commandment of him , who is the God , not of confusion , but of Peace and Order , and therefore to be obeyed , Mat. 13.30 . Let the good and bad grow together unto the end of the world ; Suffering the contrary-minded patiently , proving , if God at any time will give them repentance that they may acknowledge the Truth , &c. First , for all those that seek and practise in themselves Reformation in Religion , Satan himself cannot task them with the least jot of Treachery : And for the Papists , may it not justly be suspected that one chief cause of all their Treasons hath been because of all the Compulsions that have been used against their Consciences , in compelling them to the Worship practised in publick , according to the Law of this Land ; which being taken away , there is no doubt but they would be much more peaceable ; as we see it verified in divers other Nations , where no such Compulsion is used : for , if they might have freedom in their Religion , unto their faithful Allegiance to the King , the fear of the Kings Laws , and their own Prosperity and Peace , would make them live more inoffensively in that respect . Indif . Only the Papists are dangerous , in that some of them hold , That the Kings and Princes that be Excommunicated by the Pope , may be deposed or murdered by their Subjects , or any other . Ch. For that damnable and accursed Doctrine , as we abhor it with our souls , so we desire all other may : and therefore all the Laws that can be made for the prevention of such execrable practices are most necessary . But now I desire all men to see , that the Bishops and we justly cry out against this accursed doctrine and practice in the Pope and his associates , That Princes should be murdered by their Subjects for contrary-mindedness in Religion , yet they teach the King to murder his Subjects for the self-same thing , viz. for being contrary-minded to them in their Religion . So likewise , as that accursed doctrine is to be abhorred in the Papists , who teach Subjects not to be obedient to their Princes that are excommunicated by the Pope : even so is that accursed doctrine of the Bishops to be abhorred , who teach Princes not to protect their Subjects that are excommunicated by them , in not affording them either Law or Justice , nor to bear Testimony in any Court , Do not the Bishops herein justifie this accursed doctrine and practice in the Papists ? Ant. There is a great difference in the persons , for the one are Princes , the other Subjects ; and Subjects must be obedient . Ch. Most true it is ; but is it not also true , that Princes must afford all their Subjects Justice and Equity , although they be as Heathens and Publicans ? For , if Princes be freed from doing Right and Justice , and protecting their Subjects that be excommunicated , why are not Subjects also freed from Subjection and Allegiance to their Princes , being excommunicated , if Excommunication be Christ's Law to all alike that will be saved , without respect of persons . And also , Is not that Law of Christ herein to be observed , That whatsoevr ye would men should do unto you , even so do ye unto them , Mat. 7.12 . And therefore , as Princes would that all their Subjects should be faithfull and obedient unto them ; so ought Princes to be just and equal to all their Subjects , in maintaining them in every just and equal cause between man and man : For , For this cause ( not for Religion ) saith the Apostle , the Saints at Rome payed Tribute to Caesar their Heathen Prince , who was against them in Religion . Shall they not escape Damnation for this accursed doctrine and practice , and think ye you shall ? Thou that judgest another , judgest thou not thy self ? By this it may appear , as also by exceeding many other doctrines and practices , how near you are to that bloody spiritual power , what pretences to the contrary soever you make . Ant. It were a lamentable thing if that bloody Religion should be practised again in this Nation . Ch. I acknowledge it a bloody Religion , but God hath cast down the Power thereof in this Kingdom , blessed be his Name : but I would you could see your own cruel bloody Religion ; But that God of his mercy hath restrained it by the Kings Majesty ( who thirsteth not after blood ) How many , only for seeking Reformation in Religion , have been put to death by your Power in the dayes of Qu. Elizabeth ? and how many , both then and since , have been consumed to death in Prisons ? Yea , since that cruel spiritual Power hath been set up , hath not Hanging , Burning , Exile , Imprisonments , and all manner of contempt been used , and all for Religion ? ( although some for grievous Errours ) and yet you see not this to be a bloody Religion . Further , You cry out of their bloody Cruelty ; the reason is , because you will not be of their Religion ; And when you have done , your selves are most bloody and cruel ( so far as is in your power ) because we , and all men will not not be of your Religion . Ant. If men hold Errors , and will not obey the Truth , do they not sin against God , and deserve punishment ? Ch. Yes , such deserve punishment , but God hath appointed their punishment , and the time thereof . Their punishment , Rom. 2.8 , 9. To them that are contentions , and disobey the Truth , and obey unrighteousness , shall be Indignation and Wrath , Tribulation and Anguish shall be upon the soul of every one that doth evil , Mark 16.16 . He that will not believe , shall be damned , 2 Thes . 1.8 . In flaming fire , rendring Vengeance unto them that know not God , and obey not the Gospel of our Lord Jesus Christ ; which shall be punished with everlasting perdition from the Presence of the Lord , and the Glory of his Power . The time thereof is mentioned in the last recited place , ver . 7. When the Lord Jesus shall shew Himself from Heaven with his mighty Angels . And Rom. 2.5 . The day of Wrath. And ver . 16. At that day when God shall judge the secrets of men by Jesus Christ . And Mat. 13.40 , 41. At the end of this World the Son of man shall send forth his Angels , and they shall gather out of his Kingdom all things that offend , and them that do iniquity , and shall cast them into a furnace of Fire , &c. Here is shewed the Punisher , the Punishment , and the Time thereof . This Punisher hath commanded you to wait for their repentance ( by his own example ) which is in his hands to give them ; and not to cut them off , and send them to Hell , as you teach and practise , which is contrary to God , who is patient towards mockers , which walk after their own lusts , 2 Pet. 3.3 . Because he would have no man to perish , but would that all men whatsoever should come to repentance . But you ( contrary to Him ) use all means you can to cut men off that they might perish , in that you seek to destroy their bodies whilst they remain in their errors . Ant. I confess that God commandeth ( Matth. 13. ) that the good and bad must grow together unto the end of the World , but that is in the Church . Ch. Well , if that be the true exposition , I pray you why do you then excommunicate any out of your Church , contrary to your own acknowledgment ? And here let all men take notice , that by this Exposition you overthrow your own Excommunication quite , and accuse Christ for giving a Rule , Mat. 18. and the Apostle Paul , and the Church of Corinth for practising that Rule , 1 Cor. 5. in casting out of the Church : For you say , all must grow together to the end in the Church : But the Exposition of the Law-giver himself is against you , that the Field is the World , ver . 38. Yet in that you confess that the Wicked and the Godly must be let alone in the Church unto the end , then much more in the World unto the end : For , if the Wicked pollute not the Church , sure , it is they pollute not the World. This then you are commanded unto ver . 29 , 30. Nay , gather them not , let them grow together unto the end of the World. Ant. Let them come to Church , and they shall grow together unto the end . Ch. Indeed I think so . Hereby you manifest you regard not how wicked and ungodly men be ; so they come to your Church , you will not destroy them , though they remain in their abominable lusts : but if they will not come to your Church , let them be Wheat or Tares , you will gather them , and ( as much as in you is ) send them to burning . Herein all men may see , as I said before , that you seek your own Glory and Obedience , and not Gods , and so exalt your selves above God , 2 Thess . 2. Indif . Well , I bless God , I see this as clearly as the Sun shining in his brightness , That it is to fight against God to compel any , contrary to their consciences , to perform any service unto Him , in that there are so many places of Scripture commanding the contrary . Ch. The whole New Testament throughout in all the Doctrines and Practices of Christ and his Disciples , teach no such thing as compelling men by Persecutions and Afflictions to obey the Gospel , but the direct contrary , viz. to suffer at the hands of the wicked ; when they were persecuted for Righteousness sake , to suffer it ; when the unbelievers and wicked curse them , to bless , and pray for their repentance , and that God would forgive them , and never lay these sins to their charge , as our Saviour , Luke 23.34 . Stephen , Act. 7.60 . and the rest did . And for a conclusion of this point , that your Faith may be full herein , consider , that we are to wait for the Jews Conversion , and not to destroy them . Indif . It is true , that might give all men satisfaction in these things . Ch. Oh yes , if men had any regard of God or his Word , they would never deal more in this thing : the Lord , we see , Rom. 11. hath promised , That when the fulness of the Gentiles is come in , the Jews shall be converted . Now if the Jews , who are such fearful Blasphemers of Christ and his Gospel , that contemn him and his Testament with all despite , if their Conversion must be waited for , that they may not be destroyed from off the face of the Earth , then who may not see ( if they shut not their eyes ) that the Conversion of all is to be waited for ? and , that no man for blaspheming Christ and his Gospel may be destroyed , or afflicted by Imprisonments , Death , or any Calamity whatsoever . Indif . It is not to be gain-sayed with any shew of truth . I would God the Kings Majesty would consider of this point , seeing that the cruel Bishops , by using his Power , commit such sin against God in this thing , both in persecuting them that cannot in faith yeeld , and also in forcing them that do yeeld , contrary to their consciences , to sin against God , and to perish , if they repent not . Ch. I am perswaded , that if his Highness did but once well weigh and consider it , he would never suffer such high iniquity to be committed against God , contrary to his express Commandment , and all to be done by the King's Power , for nothing have they else to bear them out . The Lord perswade the hearts of his Majesty and his posterity unto it , seeing his Throne is established by him , that he and his Posterity may sit and reign over these Nations and Kingdoms , till Jesus Christ the Commander of these things , come in his Glory to recompence every man according to his works , without respect of persons . Ant. If wicked Malefactors should be let alone to the end of the World , then where is the Magistrates Sword ? it is of no force if evil men may not be cut off . Ch. I acknowledge unfeignedly , that God hath given to Magistrates a Sword to cut off wicked men , and to reward the well-doers , Rom. 13. But this Ministry is a worldly Ministry , their Sword is a worldly Sword , their punishments can extend no further than the outward man ; they can but kill the body , Luke 12.4 . And therefore this Ministry and Sword is appointed only to punish the breach of worldly Ordinances , which is all that God hath given to any mortal man to punish . The King may make Laws for the safety and good of his Person , State , and Subjects , against the which whosoever is disloyal or disobedient , he may dispose of them at his pleasure ; the Lord hath given him this Sword and Authority , fore-seeing in his Eternal Wisdom , that if this his Ordinance of Magistracy were not , there would be no living for men in the world , and especially for the Godly ; and therefore the Godly have particular cause to glorifie God for this his blessed Ordinance of Magistracy , and to regard it with all reverence , But now , the breach of Christs Laws , of the which we all this while speak , which is the thing only I stand upon ; His Kingdom is spiritual , his Laws spiritual , the Transgressions spiritual , the Punishment spiritual ; everlasting Death of Soul ; his Sword spiritual : no carnal or worldly weapon is given to the supportation of his Kingdom , nor to punish the Transgressors of the Laws of this Kingdom : The Law-giver himself hath commanded that the Transgressors of these Laws should be let alone until the harvest ; because he knows , they that are now Tares , may hereafter come to repentance , and become Wheat : they that are now Blasphemers , Persecutors and Oppressors , as Paul was , may by the power of Gods Word become Faithful , and a faithful Witness , as he was : They that are now Fornicators , &c. as some of the Corinthians once were , 1 Cor. 6.9 . may hereafter become washed , clensed , and sanctified , as they were : They that are now no People , nor under Mercy , as the Saints sometimes were , 1 Pet. 2.10 . may hereafter become the People of God , and obtain Mercy , as they did : All come not at the first hour , some come not till the eleventh hour ; if those that come not till the last hour should be destroyed , because they came not at the first hour , then should they never come , but be prevented . Ant. Were not Blasphemers put to death in time of the Law ? Lev. 24.11 , &c. Ch. Yes , an Israelite blaspheming the Lord , or doing any thing presumptuously , which was Blasphemy , Numb . 15.30 . no Sacrifice was to be offered for him : But would you from hence have the Kings Majesty put all his Subjects to death that contemn the Truth of Christ ? If yea , see what will follow . All Papists ought to be put to death , who are direct Blasphemers , Rev. 16.10 , 11. When the Vial of Gods Wrath was poured upon the Throne of the Beast , ( which all England confess is meant the Popish Power ) they blasphemed the God of Heaven , &c. All the Jews , that speak many things blasphemously against Christ , ought to be put to death : Yea , of what Profession soever he be , doing any thing presumptuously against Christ , ought to be put to death by your Affirmation ; no Sacrifice to be offered , no Repentance to be admitted , dye he must under two or three Witnesses . But that this is most false , Christ and his Apostles in his Testament do manifestly declare , as is before shewed . Was not Paul a Blasphemer ? yet received to mercy . But this the holy Ghost teacheth from Blasphemy under the Law , Heb. 10.28 . He that despised Moses Law , died without mercy , under two or three Witnesses : Of how much sorer punishment suppose ye , shall he be thought worthy , that treadeth under foot the Son of God , and counteth the Blood of the Testament as an unholy thing , wherewith he was sanctified , and doth despite to the Spirit of Grace ? speaking of such as had received and acknowledged the Truth , ver . 26. This is now the due proportion , an Israelite according to the flesh , in the time of the Law presumptuously sinning against Gods Commandment , by his Command must die by the worldly Sword , no Sacrifice was to be offered for him : So in the New Testament , or time of the Gospel , a spiritual Israelite according to the Faith , contemptuously or despitefully sinning against Christs Commands , which he hath formerly acknowledged , despiting and contemning them , by his Command must die by the spiritual Sword , no repentance to be admitted , seeing he crucifieth again to himself the Son of God , and makes a mock of him , Heb. 6.6 . David and Peter came not within this compass ; though they sinned of knowledge , yet they did it not contemptuously or despitefully , but through frailty . If an Israelite under the Law did ought through ignorance , as Numb . 15. or through frailty , as Levit. 6. there was Sacrifice for him : So under the Gospel , an Israelite doing ought through ignorance , or through frailty , as Peter and Barnabas , with the rest of the Jews , mentioned Gal. 2. or the Incestuous Person , 1 Cor. 5. there is Repentance for him . This is it that confounds all true Religion ; That because it was so in the time of the Law , therefore it may be so in the time of the Gospel : by which reason men might set up as truly the whole Law , as some part , and utterly abolish Christ . I pray you seriously consider what is here said . Ant. Hath not the King the same Power that the Kings of Israel had , who compelled men to the observation of the Law of God ? Ch. First , I answer you : That the Kings of Israel had never power from God to set up any thing in or for the the service of God , but that only which was commanded by God , Deut. 4.2 . no , not so much as the manner of any Law , Numb . 15.16 . and 9.14 . and therefore this will not serve your purpose , that Kings may set up within their Dominions such spiritual Lords and Laws for the serving of God ; no , nor the manner thereof , as may best please themselves , under what pretence soever ; thereby making God for his Worship subject to their pleasures . And his Majesty acknowledgeth that Christs Church after the establishing of it by miracles in the primitive time , was ever after to be governed within the limits of his revealed will. Speech at Parliam . Anno 1609. Secondly , the Kings of Israel might compel men to the Sacrifices and Ordinances of the Old Testament , all which were carnal , and purged not the conscience , Heb. 9.9 , 10. as Circumcision , the Passeover , &c. But no mortal man , whatsoever he be , can compel any man to offer the Sacrifices of the New Testament , which are spiritual , and purge the conscience , except he can beget Faith in him , and convert his soul . The Ordinances of the Old Testament were to be performed by the posterity of Abraham according to the flesh , that thereby they might be taught Christ : but the Ordinances of the New Testament are to be performed only by the posterity of Abraham according to Faith , that have learned Christ , and have put on Christ , and so having Him , all things else appertain unto them . But one thing I demand of you , Who now is King of Israel ? Ant. I confess CHRIST is King of Israel . Ch. Yes , CHRIST alone is King of Israel , that sits upon Davids Throne , and therefore mark the true proportion : In the time of the Old Testament the Kings of Israel had power from God to compel all to the Ordinances of God , or to cut them off by their Sword from the earthly Land of Canaan , and the Promises thereof : So in the New Testament the King of Israel , Christ Jesus , hath power from the Father to compel all to the Ordinances of God , or to cut them off by his Sword from the heavenly Land of Canaan , and the Promises thereof . The Kings of Israel only had this power under the Law , and the King of Israel only hath this power under the Gospel : And therefore whosoever will challenge this power under the Gospel , he must be the King of Israel in the time of the Gospel , which is peculiar only to Jesus Christ , unto whom all Power in Heaven and Earth is given . And let it be here well observed , that by this opinion of yours you make the Kingdom and Ordinances of Israel under the Law , and the Kingdom & Ordinances of Israel under the Gospel all one ; directly contrary to the whole Scripture : for the Kingdom and Ordinances of Israel under the Law were of this world , but the Kingdom and Ordinances of Israel under the Gospel are not of this world , as Christ the King thereof himself testifieth , John 28. And therefore you setting up a worldly King over this Heavenly Kingdom and Ordinances , you and all of your Profession declare your selves to be of that worldly Kingdom , and so to look for that Heavenly and Spiritual King yet to come in the flesh ; being of the number of those that deny Him to be come in the flesh , and so are Deceivers and Antichrists , whatsoever you say to the contrary . Ant. Well , yet I cannot see , but that as the Kings of Israel had power from God to compel all their Subjects to the Worship then appointed ; so the King , being a Christian King , hath power to compel his Subjects to the Worship now appointed . Ch. You may see , if you shut not your eyes , that what power the Kings of Israel had under the Law in matters of Religion , Christ Jesus the King of Israel hath under the Gospel : but I pray let me ask you this Question , you say the Kings Majesty hath this power as he is a Christian King : my Question is , Whether it appertain unto him as he is a King , or as he is a Christian ? Ant. Neither simply as he is a King , nor as he is a Christian , but joyntly as he is compleat in them both : for I grant that no Heathen King hath power to compel in matters of Religion , but a Christian King hath . Ch. Then you confess that if a Christian King may be deprived of his Christianity , ( for of his Kingdom or Kingly Power , or any part thereof , I affirm he may not be deprived ) he hath lost this power you plead for , in compelling men in matters of Religion : What say you to this ? Ant. I confess if he may be deprived of his Christianity , he hath not this power I plead for . Ch. Then I demand this Question , Whether every Christian , without respect of persons , ought not to be subject to Christs Laws for his Salvation ? Ant. Yes , it cannot be denyed . Ch. Christ hath given his censure , Excommunication , for the Salvation of every Christian , That he that will not hear the Church , is to be as a Heathen and a Publican ; that is , hath lost all right and title in Christ , and in his Church , till he repent . Now I know it cannot be denyed , but every Christian whatsoever is subject to sin , and so to Excommunication , to be as an Heathen , &c. If you say , that Kings either are not subject to sin , and to impenitency therein , and so not to this censure of Christ , of Excommunication for their impenitent sin ; then consider what you make them , and God you make a lyer . If you grant ( as you cannot deny ) that Kings as well as others , are subject to impenitent sin , and so to Excommunication for the same ; then they being deprived of their Christianity , by your own confession , they are deprived of power to compel in matters of Religion , the which , if it were any part of their Kingly Power , they might be deprived of a part of their Kingly Power by being excommunicated . Consider what a wicked doctrine you teach herein . Ant. Doth not the Prophet say , That Kings shall be Nursing Fathers , and Queens Nursing Mothers to the Church ? And also it is said , that Kings shall hate the Whore , make her desolate , eat her flesh , and burn it with fire . Where we see , that Kings that have power and authority , shall destroy Antichrists Kingdom , and nourish and cherish Christs Kingdom . Ch. Most true it is , the Lord hath spoken it , and therefore it ought to be a great comfort to Gods People : but what is this to the purpose in hand , namely , That Kings may persecute the contrary-minded . The words of the Prophet Isaiah prove , that Kings and Queens that have formerly persecuted and destroyed the Church , their hearts shall be turned by the power of Gods Word , to be lovers and preservers of the Church . And the other place , Rev. 17.16 . proves , that Kings shall make that Whore desolate , &c. not by their temporal Authority or Sword ( as some say , that make more shew of Religion than you do , although themselves be now persecuted , yet , if Kings were of their minds , would be as cruel as you , for they maintain the same thing ) but by the Spirit of the Lords mouth , and the Brightness of his coming , 2 Thess . 2.8 . For this kingdom of Antichrist shall be destroyed without hand , Dan. 8. 25. only by the Everlasting Gospel , the true Armour indeed , wherewith the Witnesses fight against the Antichrist . As the Kings Majesty , acknowledgeth , Apol. pag. 93. Ant. You are so stiff against using of outward weapons in Church matters , Did not our Saviour make a Whip of small cords , and whip the Buyers and Sellers out of the Temple ? And why may not we follow his example ? Ch. In this and many other actions of Christ our Saviour , we are to consider him as the fulfiller and ender of the Law ; as in the action of the Passover , and sending him that was clensed of his Leprosie , to offer to the Priest the gift that Moses commanded ; in which things we are not to imitate him ; for by him the Ceremonies are fulfilled and abolished , and the everlasting Gospel established , in the which we are to walk : and it were more than foolish to reason thus : Christ whipped wicked men out of Gods Temple made with hands , with whips made of cord ; therfore we may whip wicked men out of Gods Temple made without hands , with whips made of cord . There is a wholsom doctrine to be collected from the Type to the Truth , as thus : Christ drove out wicked men out of the Temple made with hands , by a carnal or worldly whip ; So Christ ( by his People ) must drive wicked men out of the Temple made without hands , by a Spiritual whip , even his Word , which is called a Whip or Rod. Rev. 2 27. and Psal . 2.9 . So is Excommunication , 1 Cor. 4.21 . Ant. If freedom of Religion should be granted , there would be such Divisions as would breed Sedition and Innovasion in the State. Ch. Thus when your shews out of the Scripture are answered , then you run to conceits and imaginations , of Sedition , Innovasion , and the like , thinking thereby to disswade Princes , and all that are in authority therefrom , knowing else your kingdom of iniquity would fall . But that it may appear to all that you deal deceitfully herein , let us consider first the Scriptures ; secondly , behold the success , of suffering of Religion free in other Countries . And first , Christ our Saviour ( who is that Prince of Peace , Isa . 9.6 . not of Sedition ) hath taught , Mat. 10 , and Luk. 12. That he came not to send Peace on the earth , but Debate ; to divide five in one house , two against three , and three against two ; the father against the son , &c. And a mans enemies shall be they of his own houshold : And his desire is , that the fire of such Sedition should be kindled . Where we see , this Prince of Peace putteth difference in Religion by preaching his Gospel , which some receive as the savour of life unto them ; others refuse it , and so become enemies unto the Truth , and witnesses thereof , as they did to Christ Jesus himself and his Disciples , and as you do to me and others . Secondly , behold the Nations where freedom of Religion is permitted , and you may see there are not more flourishing and prosperous Nations under the Heavens than they are . Indif . The Convocation of Bishops , and the rest , have made a Canon , That whosoever shall affirm that the Kings Majesty hath not the same power in Causes Ecclesiastical under the Gospel , that the godly Kings of Israel had under the Law , let him be excommunicated , ipso facto . Ch. Yes , they have so . In the beginning of his Majesties Reign , when they had gotten him sure unto them , of the which they so much doubted , as with my own ears I heard some of their chief followers say , when his Highness was coming into England : Now must Steeples down , and we shall have no more High Commission ! ( with a lamentation they spake it ) then they made this Canon ; because their consciences are convinced , that they stand only by his Power , and if his hand be turned , their spiritual power of darkness falleth to the pit of darkness , from whence it came , and whither it must go , though there be never so much means used for the supporting of it ; for the strong Lord hath spoken it , Revel . 18. As for their sending men to Hell ( as they suppose ) with their ipso facto Excommunications ; if they had no stronger weapons for the supportting of their kingdom , it would stand but a short space . If Israel now were of this world , as it was under the Law , then they said something ; but if it be not of this world , as it is not , John 17.14 . then the King of Israel is not of this world ; for when this King came , the worldly Israel knew him not . Indif . I see evidently , that all are but cavels , and that no mortal man can make any man offer Sacrifices under the New Testament , until he be a Believer and converted ; for he must be in Christ before he may offer Sacrifices ; for in Christ only the Father accepteth us . But what say you , Have they not power to compel men to come to the place where the Word is publickly taught , that they may be converted ? Ch. Well , then you see that the example of the Kings of Israel ( who had power to compel them to Sacrifice , or to cut them off ) applyed to earthly Princes , is gone , as a meer doctrine of man , and not of God. And for compelling men to hear , that they may be converted ; we can learn of no better than of Him , who if we hear not we shall have a dreadfull recompence . He had all power in Heaven and in Earth for converting souls given unto him , and sent his Disciples , as his Father sent him , Joh. 20.21 . charging them that when they should come into a City , &c. if they would not receive them nor their Word , to shake off the dust of their feet for a witness against them , saying , it should be easier for Sodom and Gomorrah in the day of Judgment than for that City or house . And so the Apostles went from City to City accordingly . Here were no Temples made with hands , nor worldly power to compel all to come unto them to hear the Word of the Lord , but they were commanded to go from City to City , and from house to house . Indif . In those dayes the Magistrates were Vnbelievers , but the question is where Magistrates are Believers . Ch. Christ had all power needful for that work : if Magistracy were a power needful for that work , then Christ had not all power ; Magistracy is Gods blessed Ordinance in its right place , but let not us be wiser than God to devise him a means for the publishing of his Gospel , which He that had all power had not , nor hath commanded . Magistracy is a power of this world ; the Kingdom , Power , Subjects and means of publishing the Gospel are not of this world . Ant. A goodly thing indeed that men must go about the Country to preach . Ch. In your estimation it is base and contemptible ; your Pomp and Pride will not bear this ; it is more easie for you to hunt after Promotion till you come to the highest , in getting to be chief Bishop of Bishops within these Dominions , and then cometh your fall , full low , if you repent not : But the wisdom of God hath appointed the chiefest Officers of Christs Kingdom , even the Apostles , thus basely to go up and down to and fro to preach the Gospel ; yea , that worthy Apostle Paul preached this Gospel night and day with many tears openly and throughout every house , Act. 20. Indif . But if this be thus , as for my own part I am fully perswaded it is , then I see the High Commission cannot stand ; for , as I take it , it is only for Causes Ecclesiastical . Ch. So far as it is over Church-matters , it is most unlawful : for the Commission for judging and punishing of the transgressors of the Laws of Christs Church is given to Christ the Monarch thereof , a part whereof he hath left to his Disciples , which is no worldly Commission or Power , but only the Power of the Lord Jesus , the uttermost of which Commission is Excommunication , 1 Cor. 5. Ant. The High Commission is from the King , and dare you once call it into question ? Ch. If I do take any authority from the Kings Majesty , let me be judged worthy my desert ; but if I defend the Authority of Christ Jesus over mens souls , which appertaineth to no mortal man whatsoever , then know you , that whosoever would rob him of that Honour , which is not of this world , he will tread them under foot : Earthly Authority belongeth to earthly Kings , but spiritual Authority belongeth to that one spiritual King , who is KING of Kings . Ant. Well , all your pleading will not serve your turn , either you must come to Church , or else go to Prison . Ch. I have shewed you by the Law of Christ that your course is most wicked , to compel any by Persecution to perform any service to God ( as you pretend . ) Now I desire also to shew you , that the Statute Law of the Land requireth only civil obedience , and his Majesties Writings , maintaining the Oath of Allegiance , testifie the same . The Law of the Land requireth , that whosoever cometh not to Church , or receiveth not the Sacraments , the Oath of Allegiance is to be tendred to them , which , that it may be manifest to all , that not only I , but all that profess the Faith with me , are most willing to subscribe unto it in faithfulness and truth , I have thought good to express it . The words of the Oath , Anno 3 , Jacobi Regis . I A. B , do truly and sincerely acknowledge , profess and testifie , and declare in my conscience before God and the World , That our sovereign Lord King James is lawful King of this Realm , and of all other his Majesties Dominions and Countries ; And than the Pope neither of himself , nor by any other Authority of the Church or Sea of Rome , or by any other means with any other , hath any Power or Authority to depose the King , or to dispose of any his Majesties Kingdoms or Dominions , or to authorize any forreign Prince to invade or annoy him or his Countries , or to discharge any of his Subjects of their Allegiance and Obedience to his Majesty ; or to give licence or leave to any of them to bear Arms , raise Tumults , or to offer any violonce or hurt to his Majesties Royal Person , State or Government , or any of his Majesties Subjects within his Majesties Dominions . Also I do swear from my heart , that notwithstanding any Declaration or Sentence of Excommunication , or Deprivation made or granted , or to be made or granted by the Pope or his Successors , or by any Authority derived , or pretended to be derived from him or his Sea , against the said King , his Heirs or Successors , or any Absolution of the said Subjects from their Obedience , I will bear Faith and true Allegiance to his Majesty , his Heirs and Successors , and him and them will defend to the uttermost of my power against all Conspiracies and Attempts whatsoever which shall be made against his or their Persons , their Crown and Dignity , by reason or colour of any such Sentence or Declaration or otherwise , and will do my best endeavour to disclose and make known unto his Majesty , his Heirs and Successors , all Treasons and traiterous Conspiracies , which I shall know or hear of , to be against him or any of them . And I do further swear , that I do from my heart abhor , detest and abjure , as impious and heretical , this damnable doctrine and position , That Princes which be Excommunicated or deprived by the Pope , may be deposed or murdered by their Subjects , or any other whatsoever . And I do believe , and in conscience am resolved , that neither the Pope , nor any person whatsoever , hath power to absolve me of this Oath , or any part thereof , which I acknowledge by good and full Authority to be lawfully ministred to me , and do renounce all Pardons and Dispensations to the contrary . And all these things I do plainly and sincerely acknowledge and swear , according to these express words by me spoken , and according to the plain and common sense and understanding of the same words , without any equivocation , or mental evasion , or secret reservation whatsoever . And I do make this Recognition and Acknowledgment heartily , willingly and truly , upon the true Faith of a Christian . So help me God. Ant. This Oath was intended for the Papists , and not for you . Ch. It is not so : for his Majesty at the last Session of Parliam . Anna 1609 , saith thus ; Some doubts have been conceived anent the using of the Oath of Allegiance ; and that part of the Act that ordains the taking thereof is thought so obscure , that no man can tell who ought to be pressed therewith , &c. And therefore if there be any scruple touching the ministring thereof , I would wish it now to be cleared , &c. And thereupon this Statute was made , Anno 7. Regni Regis Iacobi , &c. Chap. 6. towards the latter end . And if any person or persons whatsoever of , or above the age of eighteen years , do now stand , or at any time hereafter shall stand , and be presented , indicted , and convicted for not coming to Church , or receiving the Lords Supper , according to the Laws and Statutes of this Realm , before the Ordinary , or any other having power to take such Presentments or Indictments ; or if the Minister , petty Constable or Church-wardens , or any two of them , shall at any time hereafter complain to any Justice of Peace near adjoyning the place where any person complained of shall dwell , and the said Justice shall find cause of suspition ; that then any one Justice of Peace , within whose Commission or Power any such person or persons shall at any time hereafter be , or to whom complaint shall be made , shall upon notice thereof require such person or persons to take the said Oath . And that if any person or persons being of the age of eighteen years or above , shall refuse to take the said Oath , duly tendered unto him or her , according to the true intent and meaning of this Statute , that then the persons authorized by this Law to give the said Oath , shall and may commit the said Offender to the common Jayl , &c. Where we see , that if any take the said Oath at their first apprehension , they are not to be committed , or if they , being committed , take the said Oath at the next open Court , they are be set at liberty ; if they will not take the said Oath , to be in a Premunire , as is at large in the Statute declared , and as is daily practised with Papists and others . Ant. The Kings Majesty requireth your Allegiance to be testified by your coming to Church . Ch. I pray let me demand this Question ; Doth the King require my coming to Church to worship and serve God , or to worship and serve the King ? If to worship and serve the King , I am ready to obey ; if to worship and serve God , which none can do but of conscience , the King himself saith he never intended to lay any thing to the charge of any for the cause of conscience ; and this coming to Church being a cause of conscience , if not he , why do you lay any thing to my charge for the same ? And therefore you wrong his Majesty in thus affirming ; for his Highness requireth only my faithful allegiance to be testified by the aforesaid Oath , and therefore hath ordained it , as I shall shew by his Highness own testimony . If I should come to Church , and not in conscience , but for other respects , as many Papists and other Hypocrites do , to God it were most abominable ; and what faithfulness can be hoped for in such towards , his Majesties Person and State ? Can any godly wise man think that he that playeth the dissembling Hypocrite with God , that he will do less with men , and will not work any villany , if it were in his power ? and therefore herein you compelling me by tyranny , to bring my body whereunto my spirit cannot be brought , you compel me to hypocrisie with God and man : for if my heart were not faithfull in sincerity to his Majesties Crown and Dignity , as I take God to witness ( before whom I must be condemned or justified ) it is , these courses would rather harden my heart to work villany than otherwise . Now for his Majesties many Testimonies in his Writings , they are worthy to be recorded with thankfulness to the Highest for guiding his heart and pen to write such things . In his apology for the Oath of Allegiance pag 4 , he saith ( speaking of such Papists as took the Oath of Allegiance ) And I gave a good proof that I intended no Persecution against them for conscience cause , but only desired to be secured of them for evil obedience , which for conscience cause they were bound to perform . And pag. 60. ( speaking of Blackwel the Arch-Priest ) he saith , I never intended to lay any thing to the said Arch-Priests charge ( as I have never done to any ) for cause of conscience . And pag. 127. he saith , First , for the cause of their punishment , I do constantly maintain that which I said in my Apology , That no man , either in my time , or in the late Queens , ever dyed here for his conscience : for , let him be never so devout a Papist ; nay , though he profess the same never so constantly , his life is in no danger by the Law , if he break not out into some outward act expresly against the words of the Law ; or plot not some dangerous or unlawful practice or attempt , &c. Where we may see in short what is the whole sum that he requireth . And in his Majesties Speech at the last Session of Parliament , Anno Dom. 1609. where he saith he sheweth his Subjects his heart , he saith thus ; I never found , that blood , and too much severity , did good in matters of Religion : for , besides , it is a sure Rule in Divinity , that God never loves to plant his Church by violence and bloodshed , natural reason may even perswade us , and daily experience proves it true , that when men are severely persecuted for Religion , the gallantness of many mens spirits , and the wilfulness of their humours , rather than the justness of their cause makes them take a pride boldly to endure any torments , or death it self , to gain thereby the reputation of Martyrdom , though but in a false shadow . A most undoubted Truth ; which if be , ( as most manifest it is by the Testimony of the holy Ghost throughout Christs Testament , as before is proved ) then how cursed are all the rank of you that continually break this sure Rule of God , thus confidently acknowledge by his Majesty , planting your Church by violence and bloodshed , forcing many thousands against their consciences to be of your Church , and to receive your Sacraments , by all the persecutions that would follow if they do not yeeld ; and those that fear God more than men , and dare not yeeld , casting them into noisom Prisons , amongst most wicked Blasphemers of God , to the wounding of their souls , dividing them from their Wives , Children and Families , and from their Callings , some an hundred miles and more , utterly consuming that substance they have , which sustaineth the blood of them , their Wives and Children ; seldom or never affording them Release , but either by yeelding to you against their consciences , or else by consuming their bodies to death in Prison , Banishment , or the like , leaving them and their Wives to horrible temptations of Adultery , by parting them and their Wives , and to all manner of evil , in taking them from their Callivgs , and so leaving them in continual Idleness . Is Gods Church thus planted ? or , do Christs Disciples thus plant ? Indif . Oh I see this spiritual power is little inforiour cruelty to the Romish spiritual power : I pray how , or when was this set up . Ch. Henry the eight casting off Pope Clement the seventh , and so the Popes Power , anno 1534 , set up this Spiritual Power under him . See Acts and Mon. pag. 1201 , &c. Indif . I pray you shew the likeness between these two spiritual powers . Ch. I will do my best endeavour , which is but small . First , the Romish spiritual Power doth make Laws to the Conscience , and compel all thereunto by Excommunication , Imprisonment , Banishment , Death , and the like . This Spiritual Power doth the like , upon the like penalties , as all know . The Romish Power doth give Titles to his Ministers , which are the Titles of God and Christ , as spiritual Lords , great Bishop , and many more . This spiritual Power doth the like , as all know . The Romish Power doth set up Lords over their Brethren in spiritual things , unto whom they command Honour , and great Livings to be given , great Pomp and Pride . This Power doth the like , as all know . I shall not need to speak of this , in that all Books are full , and all Consciences ( except those that are seared with hot irons ) convinced hereof . Let but Mr. Fox , or any others , who have described the spiritual Power Rome , let but their Description thereof be compared with this spiritual Power , in all their Laws , Courts , Titles , Pomp , Pride and Cruelty , and you shall see them very little differ , except in their Cruelties , which ( glory be to God ) the Kings Majesty , who thirsteth not after blood , hath something restrained ; although it is most grievous Cruelty to lye divers years in most noisom and filthy Prisons , and continual temptations of Want , their Estates overthrown , and never coming out ( many of them ) till death ; let it be well weighed , and it is little inferiour to the cruel sudden death in times of the Romish Power in this Nation . Indif . It is very apparant it is that image or similitude of that Beast spoken of , Revel . 13. Ch. Oh yes , for there is no such Image of the Popish Power under the Heavens as this . Well , our comfort is , the strong Lord hath said , The Kings of the Earth ( by whose Power both the Beast and his Image is supported ) shall take their Power from her , then shall she stand naked and desolate : And to this purpose his Majesty hath a worthy Exhortation to all Princes , &c. in his Apologie , pag. 103. The words are these : For as she did fly but with feathers , borrowing as well her Titles of greatness , and forms of honouring her from You , as also enjoying all her Temporal Livings by your liberalities : so if every man do but take his own again , she will stand up naked &c. Oh that the words of God might be accepted of his Majesty , set down by the holy Ghost , Rom. 2. Thou that teachest another , teachest thou not thy self ? For , if he would take but his own , their Titles of Greatness , and forms of honouring them , and their Temporal Livings , this Spiritual Power would stand very naked and desolate . Indif . Well , the hears of Kings are in the hands of the Lord , and he can turn them as the Rivers of waters : but I desire your advice for my own estate : I know every one must bear their own burden , I have a long time remained subject to this Spiritual Power , partly through ignorance , and partly through fear . Ch. I will first declare into you the Judgments of God against such as submit thereunto , that so from an utter abhorring thereof you may come out , never to return thither again . Secondly , I will do the best I can to shew you the way the Lord requireth you to walk in , and that only out of his Word . The Judgments are so fearful as I tremble to think of them , greater than which is not manifested in the whole Book of God , Rev. 14.9 , 10 , 11 , And the third Angel followed them , saying with a loud voice , If any man worship the Beast and his Image , and receive his Mark in his forehead , or on his hand , the same shall drink of the Wine of the Wrath of God , yea , of the pure Wine that is poured into the Cup of his Wrath ; he shall be tormented in Fire and Brimstone before the holy Angels , and before the Lamb. And the smoak of their torments shall ascend evermore , and they shall have no rest day nor night , which worship the Beast and his Image , and whosoever receiveth the print of his name . Indif . I confess these Judgments are to be trembled at ; but how do you apply them properly to such as worship in these Assemblies ? Ch. For the satisfaction of all consciences herein , that it may appear plainly , not to be gain-said , let us consider the words of Wisdom , set down in order as they lye . And first , what is meant by Worship . 2ly , what is meant by the Beast . 3ly , what his Image is . 4ly , what his Mark is . And lastly , what is meant by Forehead or Hand . And first , for Whorship . It is plentifully manifested in the Scriptures , that it is Service , Subjection , or Obedience to such things as are commanded by God , or others , as Mat 4.10 . Exod. 20.5 . Deut. 13.4 . and therefore his servants we are whom we obey , Rom. 6.16 . and as the Lord saith , If I be your Master , where is my fear ? if a Father , where is mine honour or worship ? Mal. 1.6 . Secondly , by Beast , the Scripture speaketh sometimes of cruel men in power and authority ; as Dan. 7.17 . Luke 13.31 , 32. 2 Tim. 4.17 . Sometimes of a blasphemous Spiritual Power exercised by men , received of the Dragon exalting it self above God , making war with the Saints , and overcoming them ; and that hath power over every Kindred , and Tongue , and Nation , so that all that dwell upon the Earth worship him , &c. And this is the Beast here spoken of , even that Spiritual Power of Jurisdiction of Rome , which first wrought in a mystery , and by degrees was exalted , till at last it was exalted to this cruel Beast , described Revel . 13.1 , &c. which Beast openeth his mouth to Blasphemy against God , saying and practizing , that the Commandments that God hath given for his Service , are not to be regarded , but instead thereof , setteth up Commands of his own , unto which whosoever will not be subject , Excommunication and all cruelty , even unto Death , will ensue , yea even with Gunpowder ere it fail : and for this his cruelty he is called a Beast . Thirdly , By Image is meant any form , shape similitude , or resemblance of the thing spoken of , as Deut. 4.15 , 16 , &c. Exod. 20.4 . so that wheresoever such a spiritual power is , as this above described , there is the Beasts Image , as in England : the like Power or Beast to the first , is not to be found under the Heavens , in exaltation and cruelty . Fourthly , By Mark , is meant Profession or Practice , whereby we are know from others , as Mat. 7.20.1 Joh. 2.3 . Joh. 13.35 . As Badges of Marks do put difference between this mans and that mans , in cattel or servants , as by such a mans Mark we know these are his Sheep , and by such a mans Badg we know this man belongeth to such a great man : so they are said to have put on Christ , that have received his Baptism , Gal. 3.27 . even as a servant is known by putting on his Livery . Lastly , Forehead or Hand ; the holy Ghost useth that phrase from the Old Testament , where Gods People were commanded , not only to lay up his Commands in their hearts and in their souls , but to bind them for a sign upon their hands , that they might be as frontlets between their eyes , Deut. 11.18 . and 6.6 , 8. the Wisdom of God therein teaching , that the Forehead and Hand are the apparantest parts of the body , to the view of all men : so that to receive the Mark in the Forehead or Hand , is to make manifest Profession of him we obey . The sum of all which is , that whosoever openly professeth obedience and subjection to that spiritual cruel power of Rome , the Beast , or to that spiritual cruel power of England , his Image , ( wheresoever they or either of them are exalted ) such a one , and such persons shall drink of the Wine of Gods wrath , and be tormented in fire and brimstone , and shall have no rest day nor night for evermore . Indif . Your description of the Beast the Papists will deny , so will the English Lord Bishops and their followess , deny your description of his Image ; but thousands will grant both : and some will deny both , as the Familists , who say , that Religion standeth not in outward things , and therefore they will submit to any outward service , and they that do not so , but suffer persecution ( say they ) are justly persecuted . Ch. Those Enemies to the Cross of Christ are most of them not worth information , because for the most part they are such as do with an high hand sin after enlightning , having forsaken the way wherein they walked , because they would not bear Christs Cross ; but in that some simple souls may be seduced by them , let us a little in general compare their Opinion with the Scriptures . True it is , that Religion standeth not only in outward things , for God requireth the heart , and truth in the inward parts : but that God requireth not our subjection ( upon fearful punishments ) to those outward Ordinances which he requireth , is a doctrine of Devils , as I shall prove . And first , for the outward Ordinances of the Old Testament , which were meerly shadows , and now are beggerly rudiments , Gal. 4.16 . what indignation the Lord had towards them that transgressed . Nadab and Abihu offering strange fire , which the Lord hath not commanded , a fire went out from the Lord and destroyed them , Levit. 10.1 , 2. The men of Bethshemesh looking into the outward Ark , which God had forbidden , the Lord slew fifty thousand and threescore and ten of them , 1 Sam. 6.19 . Vzza , of a good intent , leaning his shoulder to the same outward Ark , which God forbad , the Lord slew him , I Chr. 13 7 — 10. Vzziah the King oftering up outward Incense , ( which God commanded to be done only by the Priests , Numb . 18.3 , 7. ) the Lord smore him with Leprosie until his death , 2 Chron. 26. Corah and his company , what fearful Judgments came upon them ( though he a Levite ) for presuming to meddle with the Priests Office , the Earth opening and swallowing them up , Numb . 16. King Saul likewise offering up Incense ( in time of need as he thought ) the Lord rent his Kingdom from him , 1 Sam. 13. as also for his disobedience afterwards , touching the fat of the Amalecks Cattel , 1 Sam. 15. How often was the wrath of the Lord poured down upon them Israelites , because of their transgression of his outward Ordinances , in place , person , and things ? for it was a Law , Lev. 17.3 , 4. That who so brought not his Sacrifice to the place , viz. to the door of the Tabernacle of the Congregation , but offered it up other where , blood should be imputed to that man , and he should be cut off from among his People : yea , such Sacrifices were esteemed of God , as offered to Devils , ver . 7. And the Lord caused them to pronounce , ( Deut. 27.26 . ) Cursed be he that confirmeth not all the words of this Law , to do them : and all the people must say , So be it . Was God thus jealous of Moses's Ordinances , and is he less jealous of Christs ? Must he dye that despiseth Moses Law , and shall he escape that despiseth Christs , upon what pretence soever ? And Christ saith , It becometh him , and all his , to fulfil all Righteousness in outward Ordinances , as washing with water , Mat. 3.15 . And , whosoever saith , he knoweth God , and keepeth not his Commandments , ( which are outward , aswell as inward ) he is a lyar , 1 Job . 2.4 . And whosoever breaks the least Commandment , and teacheth men so , he shall be , called the least in the Kingdom of Heaven , Mat. 5.19 . And whosoever will not hear that Prophet ( Christ Jesus ) in all things that he shall say unto them , shall be destroyed out of his People , Acts 3.22 , 23. The affections of the soul are to be manifested by the actions of the body , according to Gods Word , and all other good intents or affections are abominable . We may not , neither can we worship God with our spirits , and the Devil with our bodies ; for , we are bought with a price , and therefore must not be the servants of men ; but must glorifie God with our bodies , and with our spirits , for they are his , 1 Cor. 6.20 . and 7.23 . And this may suffice to satisfie any concerning the overthrow of this cursed Conceit , knowing also that Christ and his Apostles , and all his Disciples to the end of the world , might , and may live peaceably enough from Persecution , if this Doctrine might be observed , viz. Submission with our bodies to any outward service . The Lord discover such Hypocrites . Indif . I bless God , I have learned of the Apostle , 2 Cor. 13.8 . to say nothing against the Truth , but for the Truth , and therefore when I see things are evidently manifested by the Scriptures , am desirous to submit , and not to cavil . But you know it is pleaded , they have the Word and Sacraments in the English Assemblies . Ch. I confess they have the Scriptures , in the which Gods Mysteries are contained , which are locked up from them , and revealed to his Saints , Col. 1.26 . which they wofully pervert to their own destruction : They have also imitations of Gods Ordinances , as Water , Bread , and Wine , and other things , which they use after their own inventions ; which things make them boast so much of their Christianity , and of their Church , which makes them reason thus : We are Gods People , for we have the Word and Sacraments . The Philistims might better have reasoned , 1 Sam. 5. who had the true Ark of God amongst them ; ( these have but a shew ) We are Gods People , for we have Gods Ark and holy Oracles amongst us . But I think they had no great cause to rejoyce thereof in the end : No more shall these have in the end , when God recompenceth all that withhold the Truth in unrighteousness . Gods dealing is not now as it was of old , he now reserveth punishment to the last day , he is patient , and would have men repent : but they despise his bountifulness and long-suffering , preaching peace when there is no peace . Indif . It cannot be denied , but that the Ministers preach many excellent Truths , and do bring people to much reformation in many things . Ch. True , it cannot be denied . For , if the Devil should come in his own likeness , men would resist him ; but because he transformeth himself into an Angel of light , therefore he deceiveth . So his ministers , if they should teach all lyes , man would not be deceived by them , nor plead for them ; but because they teach many Truths , people receive them . But first , for whatsoever they teach , they neither could nor should teach publickly , their mouths should be stopped , if they received not that their power to teach such Truths from those the Dragon sends ; and therefore none can receive those Truths from them , but they receive the Devil by whose power they teach : for , as our Saviour saith , Mat. 10.40 . He that receiveth you , receiveth me ; and he that receiveth me , receiveth him that sent me . So , he that receiveth those the Beast sends , receiveth the Beast ; and he that receiveth the Beast , receiveth him that sent him , that is the Devil . Further. Did not that Southsayer Balaam teach excellent Truths ? Numb . 23 & 24 chapters . Yea , the Southsayers of the Philistims the like , 1 Sam. 6. Yea , Those in the Gospel preach in Christs Name , Mat. 7.22 . As many moe testimonies might be manifested . And secondly , For their bringing of people to Reformation , and therein doing great works . Did not the Southsayers , before recited , 1 Sam. 6. shew the Princes their sin in detaining Gods Ark , and the judgments against them for the same , exhorting them to send it away , and not to harden their hearts , as Pharoah and the Egyptians hardned their hearts ? And was not Reformation wrought hereby ? And did not they that preached in Christs Name cast out Devils , and do many and great works ? of whom our Saviour testifieth , he never acknowledged them . But let us a little consider wherein the Reformation consistech , procured by their preaching , in Drunkenness , Whoredom , Swearing , &c. moral duties , which things whosoever is not reformed in , shall never see Gods Kingdom ; yet which things many of the Philosophers ( that knew not God ) abounded in , as they that know the Stories cannot deny . But do they teach their hearers to hate vain inventions , and love God's Law ? In a general manner of teaching they may , but if it come to particular practice , you shall see what they will do . Do they teach any to submit to that one Law-giver , Christ Jesus , for the guidance of his Church , and not to Antichrists Abominations ? No , they will tell you , you must sigh and groan , till the Magistrate will reform ; for you are a private person , and must be subject : And if the powerful working of Gods Word and Spirit prevail in you , to let you see , that the Magistrates not reforming will not excuse you at the day of account , but that that soul that committeth abomination shall dye , and that rather than you will worship the Beast or his Image , you will suffer with Christ peaceably , separating your self from such open prophanation as neither can nor will be reformed ; endeavouring to square your self both in your entrance , and walking in Christs way , unto that golden Rule that he hath left for direction : then the best of all those Preachers and Reformers will be hot and bitter , labouring with all the turning of devices to turn you , and withhold you from Reformation : And if they cannot prevail hereby , then publish you in their priviledged Pulpits , where none may answer them , You are a Schismatick , Brownist , Anabaptist , and what not ? to make the multitude abhor your doings , and not to follow you therein ; and some of them ( if not all ) under a colour , procure your Imprisonment and trouble by their Canonized Lords , or some of their hellish Pursevants . And such Preachers of Reformation are the best of them all . Indif . Oh how have we been besotted in these things for want of true knowledge and understanding from the Scriptures ! how have I and others satisfied our selves with these things , in that our estate was happy , perswading our selves thereof ! when alas , our fear towards God was taught by the inventions of men ; but the reason thereof was , we judged our selves by our own perswasions , and not by Gods Word . Ch. I pray you let not that seem strange unto you , that people should perswade themselves of their good estate with God , when it is not so . The Israelites , Gods People , thought their estate good many times , when alas it was otherwise , as the Prophets declared unto them ; yea , our Saviour testifieth , that they boasted of God being their Father , when they not so much as knew him , Joh. 8.19 . yea , when they were of their father the Devil , ver . 44. The five foolish Virgins thought their condition good enough , and that they should have been let in , but it was otherwise , Luke 20. The wicked thought they did God service that killed Christs Disciples , Joh. 16.2 , Mans heart is deceitful , Jer. 17.9 . Who are more confident of their good estate with God than the Papists , notwithstanding all their gross abominations ? Even so have you and I ( God pardon us ) thought beyond all , that we were in a good estate , having such zealous Teachers , that teach so many excellent Truths under the title of Christs Ministers , till we came to examine them , as the Church of Ephesus did , Rev. 2. then we found them to have no other Ministry than that they received from the Beast and his Image , which the Dragon gave , Rev. 13. Indif . Are all , without exception , in this fearful estate to be case into the Lake , that burneth with fire and brimstone ? Ch. All that submit , obey , or worship the Beast without exception ; for there is no respect of persons with God. So saith the Lord , If any man worship , &c. These worshippers under the Beast's Image may be divided into two sorts : First , those that ignorantly perswade themselves that all that is practised is good and acceptable to God : Secondly , those that see and acknowledge many things to be evil , which they would gladly have removed ; but because they cannot without the Crosss of Christ , partly for that , and partly by the perswasion of their Prophets ( that the things are not fundamental , and the like pretences ) all submit , and teach men so . Indif . Some affirm , There be thousands in England that never worshipped the Beast , &c. but be careful to keep the Commandments of God , and Faith of Jesus . Ch. Such are not under these Judgments ; but if their meaning be of any that submit to these Ordinances appointed for these Assemblies , such Teachers preach peace when there is none , strengthen the wicked that they cannot return from their wicked way , by promising them life , whose reward shall be according to the reward of such false Prophets , Ezek. 13.1 . and chap. 14.10 . because they follow their own spirit , and have not received it from the Lord : for thus saith the Lord , Such shall drink of the Wine of the Wrath of God. Indif . It is also affirmed by some , That in respect of personal graces , some of the Professors ( as they are called ) are the Children of God , and may be communicated with privately , though in respect of their Church actions they are members of Antichrists body , to whom are Judgments of God appertaineth . Ch. This opinion proceedeth not from Gods Word , but from man's vain heart , by the suggestion of the Devil : which , that it may evidently appear , let us a little consider of it . In truth it is to say , that in one respect they have Gods Promises appertaining to them : in another respect they have Gods most fearful Torments ( pronounced against that Beast , and that false Prophet , Rev. 19.20 . ) appertaining to them : In one respect they are Gods People , serving Him their Master : in another respect the Devils people , serving him their master : In one respect they shall be saved , in another respect they shall be damned . But what false doctrine this is , Gods holy Word doth discover . Our Saviour saith , No man can serve two masters ; ye cannot serve God and Riches , Mat. 6.25 . And can any serve Christ and the Beast , God and the Dragon ? When Christ shall come at the last day to give to every man according to his works , will he say to any one , In respect of thy personal graces I will save thee , Come thou blessed , ( as he will say to all his Children : ) But in respect of thy being a member of Antichrists body , I will damn thee , Go thou cursed , as he will to all that worship or obey the Beast ? Will not Christ Jesus pronounce absolutely either Salvation or Condemnation to every one ? and that according to this word , Joh. 12.48 . so as God in his Righteousness will either justifie or condemn every man : So hath He taught us to know , that no Fountain can make salt water and sweet , Jam. 3.12 . And therefore , that by mens fruits we should know and judge them to be not both good and evil trees at one time , as this opinion teacheth , but either good , or evil : alwayes taking heed , we justifie not the wicked , nor condemn the innocent , both which are abominable to the Lord : And for any communion whatsoever with them ; What fellowship hath Christ with Antichrist , the Righteous with the Wicked , the Servants of the Lamb , with the servants of the Beast ? But I leave this for further answer to thse , who although they are nearer to this man that hath published this opinion than I am , yet hath ( according to truth ) confessed in writing , That there is nothing to be expected from Christ , by any member of the Church of England , but a pouring out of his eternal Wrath upon them . Mr. De-Cluse . Advertis . pag. 9. Indif . Well , I praise God , I am much informed in these things ; yet one thing more I will desire your answer unto : The case standeth thus with me : In these things I am betwixt faith and doubting ; though the rather I believe these things you say are true , and that I may never go to these Assemblies again without sin ; but I am not so perswaded thereof , that I dare suffer for it : What if I should ( not having Faith to suffer ) for fear of persecution , go to their Worship again ? Ch. It were your most fearful sin , which I prove thus ; and I pray you observe it well : You must do it , either as being verily perswaded you do well , and then all this beginning of Light in you should be extinguished , and so your estate is with the worst , if not worse : or else you must do it , doubting whether you do well or no : For I hope you will not say , you do it knowing you do evil . If you do it doubting , the Lord saith , It is sin , Rom. 14.23 . which I hope you will acknowledge , and not approve your self to do well in sinning , and then God is merciful to forgive your sin , either this or any other , 1 Joh. 1.9 . But if you say , you sin not therein , doing it doubtingly , you make God a lyar , who saith , It is sin , and your sin remaineth . Indif . What if I should many times go through weakness ? Ch. If you unfainedly repent , being through weakness , there is mercy with God , though it should be seventy times seven times in a day , Mat , 18.21 , 22. But we had need to take heed of our repentance . The Apostle saith , where there is godly sorrow for sin , what Care it worketh in you , yea , what Indignation , &c. 2 Cor. 7. and custom in sin is dangerous , we had need to take heed we be not hardned through the deceitfulness of sin , Heb. 3.13 . Indif . Then you hold , that if any man approve himself in sinning , his sin remaineth . Ch. If any man sin , and say he hath not sinned , there is no truth in him , 1 Joh. 1.8 . and God will enter into judgment with him , Jer. 2.35 . Indif . Then absolutely I see , that if any man worship the Beast , or his Image , &c. as before you have shewed , he neither hath Faith nor Fear of God in him , what shew of Godliness soever he maketh . But what say you , may not a man that separateth from all uncleanness , though he yet see not the way of Christ in his Ordinances , may not such a man be saved ? Ch. Yes , upon this condition , that he believe in Jesus Christ for his only Righteousness , and be willing and ready to hear and obey his Ordinances ; an example hereof we have in Cornelius , Acts 10. But if any will not hear that Prophet ( Christ Jesus ) in all things whatsoever he shall say unto them , they shall be destroyed out of his People , Acts 3.22 , 23. Indif . What do you mean by will not hear ? Ch. That when any part of the Way of God is manifested to them , they despise and contemn it , or carelesly neglect it ; otherwise men may not receive some of Christs Truth , and yet not be said , that they will not receive it . Indif . Next after forsaking the wayes of wickedness , and imbracing Christ for our Righteousness , what must we do ? Ch. Christs whole Testament teacheth this , and no other way , after repentence from dead works , and faith towards God , to be baptized with water , Matth. 16.16 . Acts 2.41 . and 8.12 , 38. and 9.18 . and a cloud of witnesses , calling these the beginnings of Christ , and foundation , Heb. 6.1 , &c. Indif . May none be admitted to the Church to partake in the Ordinances , except they be baptized ? Ch. If any teach otherwise , he presumeth above what is written , 1 Cor. 4.6 . and therefore ought to be held accursed , Gal. 1.8 , 9. For there was never true Church , since Christ was manifested in the flesh , joyned together of unbaptized persons , though some have vainly published the contrary . Indif . True , I think that cannot be denyed , where the persons were never baptized ; but now the members of the Church of Rome , from whence the Baptism of the Church of England cometh , are baptized , Therefore why need they again be baptized ? Ch. If they be baptized with Christs Baptism , I will acknowledge they need not again be baptized : but that the Baptism of the Church of Rome is Christs Baptism , that can never be proved ; for Christ requireth that only his Disciple should baptize his Disciple , and into his Body : none of which is in Romes baptism : For Christs adversaries wash with water , those that are not Christs Disciples , into the body , not of Christ , but of Antichrist . Indif . I confess that the Church of Rome , and members thereof , are the Church and members of Antichrist , but they use the water and words in their Baptism that Christ appointed . Ch. What then ? is it therefore Christs Baptism ? The Conjurers used the same words that the Apostles did , Acts 19.13 , &c. We adjure you by the Name of Jesus , &c. yet abominable was their action . Also , Psal . 50. Unto the wicked said God , What hast thou to do with my Ordinances , or to take my Word in thy mouth , &c. Also the Papists use the same words in their Church , that Christ hath appointed to be used in his , as also in their Ministry , Is it therefore Christs Church and Ministry ? They use also the same words , and washing with water , in baptizing their Bells , that they use in baptizing their Infants , Is it therefore Christs Baptism ? If answer be made , Bells are not to be baptized . I answer , No more are the seed of wicked Persecutors , by our Opposits own confession . If this were any thing , you should see what would follow : The Baptism of Rome is Christs Baptism , because they use water and these words ; So if any use water and these words , as the Jews , or any other of Christs adversaries ( as the Papists are ) then there is Christs Baptism . Consider this , and see what truth there is in it . Indif . Though the Baptism of the Church of Rome should be naught , yet the Baptism of the Church of England may be good , in that there be many thousands that were never baptized in the Church of Rome . Ch. I answer , that the first beginning of the Church of England was made of the members of the Church of Rome , as is apparant in the dayes of King Henry the eight , and afterwards in the beginning of Queen Elizabeths Reign , after Qu. Maries death , and so continueth unto this day ; and the long continuance of it , makes it not approvable . And the Papists themselves bid the Protestants prove if they have , or hold any other Baptism , Church , or Ministry , than that they have from them , and shew it , and they will recant . Besides , the Baptism now practised in the Church of England , is no better , no otherwise than that of Rome : for the Church of Rome baptizeth all the Infants of the most wicked that are in her Dominions ; and so the Church of England baptizeth all the Infants of the most wicked that are in the Kings Majesties Dominions ; and of this Timber are both these Churches built ; and therefore we may truly say , as is the Mother , so is the Daughter . And as they are in their first building , so they are in most of their Laws , Lords , Law-makers , Courts , and thousands of their Abominations , insomuch that it is plain enough , the latter is the very Image of the first ; unto which , whosoever submitteth , or obeyeth , or maintaineth their Baptism , or any other of their humane trash , he shall be tormented in fire and brimstone for evermore , and shall never have rest day nor night , Rev. 14. And therefore in Gods fear cast away that cursed action of washing , where was neither Christs Disciple administring , nor his Disciple upon whom it was adminstred , nor Christs Body or Church baptized into : and obey Christs Voice , in becoming his Disciple , and to his Church , that you may be baptized by his Disciple , and be made a Member of his Body or Church . This only is Christs Baptism , and of him acknowledged , and ought to be of all his Disciples , and the contrary to be held accursed , and in no sort maintained or kept . Indif . It is objected , That we must cast away that which is mans Ordinance , and retain that which is Gods Ordinance , namely , Washing , and Water , and Words . Ch. I deny that any thing in that action was Gods Ordinance or Appointment : what truth is there in this , to say , That because God appointeth Water , and Washing , and Words in his Baptism , therefore howsoever Water , and Washing and these Words are used , that is Christs Ordinance ? I confess , Water , and Washing , and Words are Gods Ordinance , being used as he hath commanded , the which I acknowledge must be held ; but this use of them , or action fore-spoken of being not the use of them , or action appointed of God ( as the adversaries confess ) is to be cast away as execrable . Indif . Further , it is objected , They repent of that which is evil , and retain that which is good . Ch. For the better discovering of this deceit , let us consider what is the evil they confess and that they repent of : say they , An unlawfull person performed an unlawful action upon an unlawful person , this is the evil . Now this is the question , whether this action , thus unlawfully performed may be kept , and yet repented of ? The Scripture teacheth , That not only confessing , but forsaking sin ; in repentance , Pra. 28.13 . Can a Thief that hath stolen Goods , repent thereof to acceptance with God , and not make restitution to the party wronged ? being in his power , or having ability to restore ; I would know how this will be maintained ? for the one is a greater theft than the other . Indif . It is further objected , That Jeroboams followers had no right to Circumcision in their idolatrous estate , yet such as were circumcised in that estate , were not afterwards circumcised when they came to repentance . Ch. It is their forgery so to object : for , either they had right to Circumcision , being true Israelites , although in transgression , or else none had right to Circumcision in the world , no not Judah : For , what can be said , but that because the ten Tribes were in rebellion against God , therefore they had no right to Circumcision ? May not the same be said in as high a measure of Judah ? was Israels sin half so great as Judahs ? If it be said , that Israel forsook the place of Gods Worship , the Temple ; so did Judah too , worshipping under every green tree , and Grove , and high place : whatsoever can be said of the one , as much may be said of the other . This is a meer deceitful forgery , raised up by Satan in the hearts of his false Prophets , to deceive themselves , and them that shall perish , if they repent not , in that they receive not the love of the truth , but believe these lyes , and have pleasure therein ; concluding from this false ground , That because the Israelites in transgression were circumcised , and after coming to repentance were not circumcised again : So Egyptians , Sodomites and Babylonians , never having been Israelites , baptized in the Synagogues of Satan , are not to be rebaptised ( as they call it ) there being no comparison betwixt the persons ; the one being true Israelites according to the flesh , Gods People , to whom by Gods appointment Circumcision appertained , & who should have increased their transgressions if they had not performed it ; and the other true Babylonians , Gods adversaries , unto whom God threatneth his Judgements , for taking his Ordinances in their mouthes or hands . Indif . I see indeed there is no true proportion betwixt the persons in Circumcision and Baptism ; for the one were the persons appointed of God to be circumcised , which Circumcision taught them the forsaking of their wickedness , and bound them to the observation of the Law , Gal. 5.3 . and they had no cause to repent of that their action : The other are not the persons appointed of God to be baptized , but sinned in that their action , and must repent thereof , by your opposits own confession . But if this be granted , this question ariseth , Who shall then baptize after Antichrists exaltation ? Ch. For answer to this : There are three wayes professed in the world ; One by the Papists , and their several successors , professing succession from the Pope and his ministers : Another by the Familists and scattered flock , that none may intermeddle therewith lawfully , till their extraordinary men come : Another , we and others affirm , That any Disciple of Christ , in what part of the world soever , coming to the Lords way , he by the Word and Spirit of God preaching that way unto others , and converting , he may and ought also to baptise them . The two former I shall through the help of God confute , and confirm the latter by the Scriptures . First , to the Papists and all their several successors , some standing for all by succession from Rome , some for more , some for less , some for nothing but Baptism , being of our Judgement for the appointing of their Ministry . To them all I answer with the words of the Lord , Psa . 50.16 . What have Antichrists Ministers to do to take Gods Word in their mouths , or to declare his Ordinances , seeing they hate to be reformed , and have cast Gods Word behind their backs ? If they have nothing to do with his Word and Ordinances , then not with Ministry and Baptism . Besides , God hath forbidden that the adversaries of Him , his Temple , and them that dwell in Heaven , should build , according to that of Nehem. 2.20 . The God of Heaven he will prosper us , and we his Servants will rise up and build ; but as for you , you have no portion , nor right , nor memorial in Jerusalem . Secondly , to that fantastical Sect I answer ; It is their dream and false vision to look for extraordinary men , for God hath not spoken it : For if an Angel from Hevven should come and preach otherwise than those extraordinary men the Apostles have preached , which none else could preach , and which is written in Christs Testament , we are to hold them accursed , Gal. 1.8 , 9. Which Truth none need go into Heaven to seek , but every one that searcheth the Scriptures may find by the direction of the holy Ghost , which God hath promised to all that obey him , Acts 5. and ask it , Mat. 6.1 . Indif . Now I pray you let me hear your confirmation of your practice . Ch. As it was in the second building of the material Temple , after the captivity of Babylon in Caldea ; so , according to the true proportion , it is to be in the second building of the spiritual Temple after the captivity of spiritual Babylon . Now this is to be observed in the former , that every Israelite , with whom the Lord was , and whose spirit the Lord stirred up , was commanded to go and build , Ezra 1.3 , 5. though some were more excellent in the business than others . So now , every spiritual Israelite with whom the Lord is , and whose spirit the Lord stirreth up , are commanded to go and build , and the Lord will prosper them in rising up and building , though some be more excellent in the business than others ; the beginning of which spiritual building , is , first to beget men anew by the immortal seed to Gods Word , so making them living stones , and thereupon to comple them together a spiritual house unto God , 1 Pet. 2. upon the confession of their Faith by Baptism , as the Scriptures of the New Testament every where teach , as before is shewed . Indif . It is confessed of many , that any that have gifis may preach , and convert , but not baptize . Ch. Such our Saviour accounteth Hypocrites , and reproveth , Mat. 23. that held it was lawful to swear by the Temple , but not by the Gold on the Temple ; by the Altar , but not by the Offering on the Altar : to whom he saith , Wether is greater , the Gold , or the Temple that sanctifieth the Gold ? the Offering , or the Altar that sanctifieth the Offering ? So may I say , Whether is greater , the Water and Washing , or the Word that sanctifies the Water ? Indif . What other example have you in the Scriptures , that an unbaptized person may baptize ? Ch. If there were no other than that afore-mentioned , it were sufficient . An Israelite circumcised in flesh , God stirring up his heart , was to build the Temple made with hands , from the first stone to the last ; So an Israelite circumcised in heart , God stirring him up , is to build the Temple made without hands , from the first stone to the last , beginning with , Go , preach and baptize , teaching to observe all that God commands , as Christ teacheth his Disciples to the end of the world . But further , we have the particular example of John Baptist , who being unbaptised , preached , converted , and baptised . Indif . But John Baptist was an extraordinary man , it will be objected , for God spake to him extraordinarily . Ch. What then , Is not his practice written for our instruction ? God hath spoken at several times after sundry manners , Heb. 1.1 , &c. yet all to one end . As for this of John Baptist , the same God that spake to John Baptist in the wilderness his Word , the same God speaketh to us in his Scriptures the same Word he spake to John ; and therefore seeing the Lord hath spoken , who shall not preach and practise according to his Word ? seeing now God speaketh to no particular persons ; For whatsoever things were written afore time , were written for every mans instruction , Rom. 15.4 . Indif . Many famous men , as Mr. Perkins and others confess , that if a Turk should come to the knowledge of the Truth in Turkey , he might preach the same to others , and converting them , baptize them , though unbaptized himself . Ch. True , but this Mystery of Iniquity so prevaileth , perswading many that they are Christians , because they had Baptism in their Infancy , when it appertained not to them , that they think their case is better than the Turks , though alas , it is much worse ; for it shall be easier for the Turks than for them , if Gods VVord be true . Are not all Jews and Gentiles in one estate by nature ? and is there more than one way of coming to Christ for them both , namely , to be the Sons of God by Faith , and to put on Christ by Baptism ? Gal. 3.26 , 27. Who hath set up his new way , Christ or Antichrist ? Indif . Many of those called Brownists do confess , that they are reasonably perswaded , that Antichristians coming to the Truth may be baptized ; and they would not differ with you concerning that , but that you deny Infants Baptism ; What say you , may not the Infants of the Faithful be baptized ? Ch. No , except God have appointed it . Indif . You know it is granted , that there is neither plain command nor example for it in Christs Testament , but from the consequence of Circumcision , in that Covenant that God made with Abraham and his seed , Gen. 17. and other places agreeing therewith . Ch. Let us endeavour to put an end to this , if it may be in short . I demand of you , what Covenant the Lord meanthe here ? It must be granted , he meaneth , either the Covenant of the Land of Canaan , with all the Promises thereof ; or the Covenant of Christs coming of his lyons concerning the flesh ; or else the Covenant of Life and Salvation by Christ : one of these three it must needs be . Let me have your Answer , or any mans hereto . Indif . The first and second cannot be pleaded , therefore it must be the third , namely , Life and Salvation by Christ . Ch. VVell , then I demand , Have the fleshly Children of the Faithfull more priviledge to Life and Salvation than the Faithful themselves ? Indif . No , I think it cannot be said . Ch. VVell , then I affirm that the Faithful have right to this Covenant of Life and Salvation only upon their Repentance and Faith , and not otherwise ; and so have their Children , and not otherwise ; except you will say they have greater priviledge thatn the Faithful ; or else , that they have Life and Salvation by their Parents Faith ; or else , that they have right and title to it , whether they repent and believe or no. If any say they have right and title to it by Gods Promise . I answer , God hath promised Life and Salvation by Christ to none that are under Condemnation , but only by Repentance and Faith : let any shew the contrary if they be able . If any say , as some foolishly have done , being urged , That it is the Covenant of the visible Church : what Covenant is that but the Covenant of Life and Salvation made to the Faithfull , Christ Body and Church ? And therefore , seeing they are so confounded herein , some teaching one thing , and some another ; some that Infants have neither Faith nor Repentance , but by vertue of the Covenant made to their Parents : Others teach , that Repentance and Faith is to be performed of every one that is to be baptised , and that Infants may repent and believe by their Sureties till they come to age themselves : Seeing , I say , they are thus confounded herein , having nothing in Christs perfect Testament , only some shew of a forged consequence , and also that they agree not amongst themselves ; Let us take heed of prophaning the Lords holy Ordinance , administring it where he hath not commanded . Many other things might be said , but this may suffice , seeing much is already written , and more may be ere long , knowing they have nothing to say but their several conceits . Indif . I praise God you have given me great satisfaction in these things ; What must we do after our Baptism ? Ch. As the Saints our predecessors did , They that glady received the Word , were baptized , and they continued in the Apstles doctrine , fellowships , breaking of bread , and prayers , Acts 2. walking in fear towards God , and in love in word and deed one towards another , according to the blessed rules in Christs Testament ; and also justly and unblamably towards all men , that they may cause their Conversation aswell as their Doctrine to shine before men , that men may see their good works , and glorifie their Father which is in Heaven ; without the which conversation all profession is nothing . Indif . It is a great stumbling-block to many , that divers who profess Religion , walk corruptly in their conversation , it is a great cause that the wicked open their mouthes against Gods Truth . Ch. Alas , it is most lamentable ! but Gods People must know , it hath been and will be so unto the end of the world : And therefore Christ Jesus hath appointed means for the redressing thereof in his Church , Mat. 18. and 1 Cor. 5 , &c. And we may not justifie or condemn any Religion whatsoever by mens personal walkings . May we say , the Religion of the Philosophers was good because of their moral vertues ? or , that the Religion that Judah and David professed was evil , because of Judahs Incest , and Davids Adultery and Murder , Gen. 38. & 2. Sam. 11. or the Religion of Christ evil , because that one that professed it , fell into Incest , I Cor. 5. Gods People had need to take heed of sinning , whereby to cause the adversaries to blaspheme , for the which God may make them examples to all succeeding ages . Ind. I give you hearty thanks for your pains with me in these things , and I trust I shall not let them slip , but remember them all may life , and put them in practice . Ch. The glory and thanks thereof only belongeth to God , for to him it is due ; but this I desire you to consider , that the knowing of the Will of God , without practising of it , doth us rather hurt than good ; the Scripture saith , Not the knowers , but the doers are justified , Rom. 2.13 . Jam. 1.12 . And , He that knows his masters will and doth it not , shall be beaten with many stripes . Many there be in this Nation ( with grief of soul I speak it ) that acknowledge and confess the Truth , but praclise it not , for some respects or other ; the Lord Perswade all your hearts to the speedy practice thereof , and that by many examples that are left unto you . David that man of God saith , I made haste , and delayed not to keep thy Commandments , Psal . 119.60 . The Disciples , Mat. 4. immediately without tarrying followed Christ . The three thousand , the same day they were informed , obeyed the Lord , and were baptized , Acts 2. The Samaritans , Acts 8.12 . assoon as they believed were baptized , both men and women . The Eunuch likewise , ver . 38. The Jaylor , Lydia , Paul , and a cloud of witnesses , communing not with flesh and blood , but obeyed the Lord assoon as they believed . Here was no staying to hear what this , and that learned man could say against it , as now a dayes , but as they were confidently perswaded thereof , they obeyed . And so I am assured it shall be by little and little , as the kingdom of the Beast diminisheth . Indif . I hope I shall testifie to all , my speedy walking in the steps of these holy men ; but one thing there is yet which bath much troubled me and others , and in my judgment hat much hindred the growth of Godliness in this Kingdom , and that is , That many , so soon as they see or fear trouble will ensue , they flie into another Nation who cannot see their conversation , and there by deprive many poor ignorant souls in their own Nation , of their information , and of their conversation amongst them . Ch. Oh! that hath been the overthrow of Religion in this Land , the best able and greater part being gone , and leaving behind them some few , who by the others departure have had their afflictions and contempt increased , which hath been the cause of many falling back and of the adversaries exalting : But they will tell us , we are not to judge things by the effects , therefore we must prove that their flight unlawful , or we say nothing . And frist Whereas it is said by some of these flyers , that many of the People of God fled into forreign Countries , and that God gave approbation thereof , as Moses , David , our Saviour Christ in his infancy , and other , thinking hereby to justifie this their flight . I answer , God preserved Moses and the rest in their flight , till the time was come that he imployed them in his service , then in no case he would suffer them to flie ; as when Moses manifested his exceeding backwardness to the Lords work , in helping his People out of Bondage , using many excuses , the Lord was very angry with him , Exod. 4.10 — 15. And whither out Saviour flie when the time came that he was to shew himself to Israel ? Luk. 1.80 . If any of these men can prove the Lord requireth no work at their hands to be done for his Glory , and the Salvation of thousands of ignorant souls in their own Nation , let them stay in foreign Countries . But I trust Gods People have learned , not to say , the time is not yet come that Babel should be destroyed , and the Lords House builded , but that the time is come to build the Lords House , and not to dwell in ceiled houses , Hag. 1. or any way to seek our outward promotion ; which if it be granted , that the time is come , not only to come out of Babel , but to destroy her , all these objections are nothing ; except they prove , that when God called any of his People to his Work , they left it for fear of trouble . This doctrine was not approved of God when the time came that his Adversaries were to be rooted out , and that his People had gotten some victory . The Rubenites and the Gadites could have been content to have remained to their most peace and commodity , Num 32. but Moses said unto them , Shall your Brethren go to war , and ye tarry here ? where fore now discourage ye the hearts of the Children of Israel , &c. sharply reproving them , as an increase of sinful men , risen upon their fathers steads still to augment the fierce wrath of the Lord ; and Moses would not be satisfied until they had promised that they would go with their Brethren to the Lords work , and would not return to their houses till they had accomplished the same . And the Angel of the Lord doth say , Curse ye Meroz , curse the inhabitants thereof , because they came not to the help of the Lord , to help the Lord againsst the Mighty , Judg. 5.23 . Also , because the men of Jabesh Gilead came not up to the Lord , to help their Brethren against the wicked men of Gibeath , all the men were destroyed , and all the women that had lien by men , Judg. 21.11 , no excuse whatsoever could serve . Did God thus respect his Work and People then , as all must put to their helping hand , and none must withdraw their shoulder lest others were discouraged ; and is there no regard to be had thereof now , but any occasion , as fear of a little Imprisonments , or the like , may excuse any , both from the Lords work , and the help of their Brethren , that for want of their society and comfort are exceedingly weakned , if not overcome ? If answer be made , They perform their duty in both , that they do the Lords work ; the pastor feeding his flock , and the People walking in fellowship one towards another . I demand , Doth the Lord require no more work of them ? doth he not require that they should help to cast down Babel ? If reply be made , They do it by their Books . I answer , That may be done , and their Lights shine by their mouthes and conversations also among the wicked , which is the greatest means of converting them , and destroying Antichrists Kingdom : They overcame ( not by flying away , but ) by the Blood of the Lamb , and by the Word of their Testimony , and they loved not their lives unto the death , Rev. 12.11 . Gods People are the Lights of the World , a City set on a hill , a Candle set on the candlestick , giving light to all that come in , Mat. 5 and therefore must shine by their Persons , more than by their Books . And great help and encouragement would it be to Gods People in affliction of Imprisonment and the like , to have their Brethrens presernce to administer to their souls or bodies , and for which cause Christ will say , I was in Prison , and ye visited me ; in Distress , and ye comforted me ; and unto those that do not so according to their ability , Go ye cursed , Mat. 25. If men had greater love to Gods Commands , or the Salvation of thousands of ignorant souls in our Nation , that for want of instruction perish , than to a little temporal affliction , they would never publish nor practise as they do in this thing . Thus have I in short shewed you my poor ability in these things . And for all other things we hold ; as the lawfulness of Magistracy , Gods blessed Ordinance : And Christ our Saviour taking his flesh of the Virgin Mary , by the wonderful work of the holy Ghost , &c. You may see them in our Confession in print , published four years ago . Indif . Many that be called Anabaptists hold the contrary , and many other strange things . Ch. We cannot but lament for it ; so did many in Christs Churches in the primitive times hold strange opinions ; as some of the Corinths denyed the Resurrection ; and in many of the Seven Churches were grievous things , which the Lord by his Servants warned them of , upon pain of his displeasure and removing of his Presence from them ; nevertheless , others professing the same general Cause of Christ , were commended . Indif . Well , you will yet be called Anabaptists , because you deny Baptism to Infants . Ch. So were Christians before us called Sects : and so they may Iohn Baptist , Jesus Christ himself , and his Apostles Anabaptists ; for we profess and practise no otherwise herein , than they , namely , The baptizing of such as confess with the mouth the belief of the heart . And if they be Anabaptists that deny Baptism where God hath appointed it , they , and not we are Anabaptists . But the Lord give them repentance , that their sins may be put away , and never laid to their charge , even for his Christs sake . Amen . AN HUMBLE SUPPLICATION TO THE Kings Majesty ; As it was presented , 1620. To the High and Mighty KING , JAMES , By the Grace of God , King of Great Brittain , France , and Ireland . To the Right Excellent and Noble PRINCE , CHARLES , Prince of Wales , &c. To all the Right Hanorable NOBILITY , Grave and Honorable JUDGES , and to all other the Right Worshipful GENTRY , of all Estates and Degrees , assembled in this present Parliament . Right High and Mighty , Right Excellent & Noble , Right Honourable , and Right Worshipful ; AS the Consideration of that divine Commandment of the King of kings ( Let Supplications , Prayers , Intercessions , and giving of Thanks be made for Kings , and for all that are in Authority , that we may lead a quiet and a peaceable life , in all Godliness and Honesty ) doth cause in us a daily practice thereof in our secret Chambers for you all , as in duty we are bound , of which the searcher of all hearts beareth us witness ; so let it be pleasing unto your Majesty ; and the rest in Authority , that we make humble Supplications and Prayers to you , for such our bodily miseries and wants as are upon us ; in that it is in your power to redress them ; and especially at this present in this High Meeting , assembled for the publick weal of all your loyal Subjects . Our miseries are long and lingring Imprisonments for many years in divers Counties of England , in which many have dyed and left behind them Widows and many small Children : taking away our Goods , and others the like , of which we can make good probation ; not for any disloyalty to your Majesty , nor hurt to any mortal man , ( our Adversaries themselves being Judges ) but only because we dare not assent unto , and practise in the Worship of God , such things as we have not Faith in , because it is sin against the Most High , Heb. 11.6 . Rom. 14.23 . as your Majesty well observeth in these words : It is a good and safe Rule in Theology , That in matters of the Worship of God , Quod dubitas , ne fereris , according to Pauls rule , Rom. 14.5 . Let every man be fully perswaded in his own mind . Medit. on Lo. Prayer . If we were in error herein , these courses of afflicting our bodies for Conscience cause , are not of Christ , but of Antichrist , as hereafter is most plainly shewed ; And if no Church be the Rule of Faith , but only the holy Scriptures ; as the learned Protestants do truly confess , and that therefore the Doctrine of the Church of Rome ( that all must believe as the Church believes , and so practise , or else be cruelly persecuted ) be most ungodly , as it is : then how can they avoid the like censure that practise the same thing , contrary to their own Judgement ? For the learned Protestants do say , it is high cruelty for the Papists to constrain them to practise those things in Gods Worship which they have not Faith in , nay , which they know to be evil , with Imprisonment , Fire and Faggot : and therefore why may not we say , it is great cruelty for the learned Prorestants to constrain us to practise such things in Gods Worship , which we have not Faith in ? Nay , which we certainly know to be evil , with lingring Imprisonment , loss of Goods , and what other cruelties they can procure against us of your Majesty and the Civil State. If your Learned say , they have the Truth , and we are in Errour ; that resteth to be tryed by the true Touchstone , the holy Scriptures . If they be our Judges , the Verdict must needs go against us . If their sayings be a safe Rule for us to be saved by , we will rest upon them ; And then why may not the saying of the Papists be sure also , and they be the Protestants Judges ? and so bring us all to believe as the Church believes . The iniquity of which we have discovered as briefty as we could ; beseeching your Majesty and all that are in Authority , to hear us . It concerneth our eternal Salvation , or Condemnation , and is therefore of great importance ; for what can a man give for the ranfom of his Soul ? Oh he pleased to remember the saying of that great and good man Job , chap. 29. I delivered the Poor that cryed , and the Fatherless , and him that had none to help him : The blessing of him that was ready to perish came upon me , and I caused the Widows heart to rejoyce . I was a Father to the Poor , and when I knew not the cause , I sought it out diligently . I brake also the jaws of the unrighteous man , and pluckt the prey out of his teeth . Our prayers are , and shall be for you day and night , to that God of glory , by whom you reign and are advanced , that He will pat it into your hearts to let these things enter into your thoughts , and then we doubt not ( the evidence of them being such ) that you will be moved to repeal and make void all those cruel Laws ( which we most humbly beseech ) which persecute poor men only for matters of conscience ; not that we any way desire for our selves or others , any the least liberty from the strict observation of any Civil , Temporal , or Humane Law , made or to be made , for the preservation of your Majesties Person , Crown , State or Dignity ; for , all that give not to Caesar that which is his , let them bear their burden : but we only desire , that God might have that which is his , which is the heart and soul in that Worship that He requireth , over which there is but one Lord , Eph. 4.5 . and one Law-giver , who is able to save it , or to destroy it , Jam 4.12 , which no mortal man can do . It is not in your power to compel the heart ; you may compel men to be Hypocrites , as a great many are , who are false-hearted both towards God and the State ; which is sin both in you and them . The vileness of persecuting the body of any man only for cause of Conscience , is against the Word of God and Law of Christ : It is against the profession of your Majesty ; against the profession and practice of famous Princes ; The antient and later approved Writers witness against it ; so do the Puritans ; yea , the establishers of it , the Papists themselves inveigh against it : so that God and all men do detest it , as is herein shewed . And therefore in most humble manner , we do beseech your Majesty , your Highness , your Honours , your Worships , to consider of it , and do as God directeth you in his Word , that cannot lye ; Let the Wheat and Tares grow together in the world until the harvest , Matth. 13. And so in humble manner we proceed . CHAP. I. The Rule of Faith is the Doctrine of the Holy Ghost contained in the Sacred Scriptures , and not any Church , Council , Prince or Potentate , nor any mortal man whatsoever . PRoved , by the Scriptures themselves , which are the Writings of Moses and the Prophers , the Evangelists and Apostles ; these are a sufficient Rule alone to try all Faith and Religion by : our Reasons are , 1. They are inspired of God , and are able to make us wise unto salvation , and perfect to every good work , 2. Tim. 3.15 , &c. 2. Because these Writings are written , that we might have certainly of the things whereof we are instructed , Luke 1.4 . That our joy might be full , 1 Joh. 1.4 . And that we might believe , and in believing might have life , John 20.31.3 . We are commanded not to presame ( or be wise ) above what is written , 1 Cor. 4.6 . For , with this weapon Christ put to flight the Devil , Mat. 4.4 . And taught his Disciples , Luke 24.27 , 46. And Paul taught Christ Jesus , Acts 17.2 . The Godly are commended for searching the Scriptures , Acts 17.11 . All are commanded to search them , John 5.39 . And they that will not believe these Writings , will not believe Christs Words , John 5.47 . nor one that should come from the Dead , Luke 16.31 . If any ask how we know all , or any of these Scriptures to be inspired of God ? We answer , The ear ( saith Job 12.11 ) discerneth words , and the mouth tasteth meat for it self ; And as the eye discerneth the light of the Sun , so doth our Spirit discern these Scriptures to be inspired of God , and that for these Reasons : 1. In regard of the Majesty , Wisdom and Grace of them from all other Writings ; for there is a great Glory in these Scriptures , as in the making of this wonderful World , which is most evidently discerned , Heb. 11.1.2 . By their Teachings , which excel all humane teachings , leading us from Satan , from this world and our selves , to God , to holiness , faith , love , fear , obedience , humility . 3. The true events of them , or fulfilling of the Prophesies contained in them . 4. The consent and agreement of all the parts of them , the like whereof cannot be shewed of so many several Writers since the world began . 5. The admirable preservation thereof against Time and Tyrants ; all which could not extinguish them . 6. The Devil and his Instruments rage against those that practise the Doctrines contained in them . 7. The Conversion of thousands to God , by the power of their Doctrine . 8. The Vengeance that hath come upon such as have not obeyed them . 9. The Acknowledgment of them by the very professed Adversaries thereof . 10. The Miracles confirming them from Heaven . 11. The fight of a Saviour to man is only by and from them . And lastly , the simplicity of the Writers and plainness of the Writings ; for God hath chosen the mean , contemptible and despised , to manifest unto the world his Mysteries , 1 Cor. 1. These are sufficient to perswade , that those holy Writings are inspired of God , and so able to make wise unto Salvation , and perfect to every good work , These Scriptures contain the Law and Testimony ; and if any Church , Council , Prince or Potentate speak not according to this Word , it is because there is not light in them , Isa . 8.20 . And we are commanded to hold them accursed , Gal. 1.8 , 9. For , Whosoever shall adde unto these things , God shall adde the plagues written herein ; and whosoever shall take away from these things , God shall take his name out of the Book of life , and out of the holy City , and from those things that are written , Revel , 22. Much by us shall not need to be written on this Subject , the thing is so evident , and so generally acknowledged , at least in words , ( excepting the Papists , with whom we have not here to do ) only we will adde some humane Testimonies . Whites Way to the Church , dedicated to two Bishops , pag. 12. The learned Protestants affirm and prove , that it is the doctrine of the Church of England , Artic. 6 chap. That the Scripture comprehended in the Old and New Testament , is the Rule of Faith so far , that whatsoever is not read therein , or cannot be proved thereby , is not to be accepted as any point of Faith , or needful to be followed ; but by it all Doctrines taught , and the Churches Practice must be examined , and that rejected which is contrary to it , under what title or pretence soever it come unto us . And further they say , p. 1. That the Pope , or any mortal man should be the Rule that must resolve in questions and controversies of Faith , is an unreasonable Position , void of all indifferency ; when common sense teacheth , That he that is a party , cannot be Judge . And again , pag. 17. — Which is the Church is controversal , which is the Scriptures is not ; therefore let that be the Rule which is out of doubt . And again , The Scriptures contain the Principles of our Faith , and shall we not believe them ? Or , cannot we know them infallibly of themselves , without we let in the authority of the Church ? This , and much more , the learned Protestants have written , and sufficiently confirms , that no Church nor man whatsoever may be the Judge , Rule or Umpier in matters of Faith , but only the holy Scriptures ; and whosoever teacheth and practiseth otherwise , they must hold and maintain the Papists , Creed , or Colliers Faith , which the Protestants so much in words detest , pag. 6. and mention our of Staphilus his Apology , thus : The Collier being at the point of death , and tempted of the Devil what his Faith was ? answered : I believe , and dye in the Faith of Christs Church : Being again demanded what the Faith of Christs Church was ? That Faith ( said he ) that I believe in . Thus the Devil getting no other Answer , was overcome and put to flight . By this Paith of the Collier every unlearned man may try the spirits of men , whether they be of God or no : by this Faith he may resist the Devil , and judge the true interpretation from the false , and discern the Catholick from the heretical Minister , the true Doctrine from the forged . If the Answer of the Collier , and the Papists Conclusion upon it be not sound , but detestable , as the Protestants confess , and cry wo unto the Papists for the same , and that justly ; Then is it no less detestable in the Protestants or any other to require , or any to yeeld so far in Religion and Faith , that upon such a temptation he hath no better answer to make than as the Collier , to say , I believe and dye in the Faith of the Church ; or of the Prince , or of the Learned ; for , being demanded what that Faith is ? if he be not able to prove it by Gods Word , contained in the Scriptures , it is no better nor other than the answer of the Collier , The Faith that I believe in . Oh how many millions of souls in this Nation , not Papists but Protestants , live and dye , and have never other Faith than this , whereunto they are constrained and compelled by persecution , without either Faith or Knowledge . CHAP. 2. The Interpreter of this Rule is the Scriptures , and Spirit of God in whomsoever . THe next thing , as the immediate Question from this former , is , Who must interpret this Rule , because , as is objected , There are many dark places in it ( 2 Pet. 3 ) hard to be understood . Unto which we answer : The two Witnesses of God shall be the onely Interpreters therof ; which are , The Word of God contained in the same Scriptures , and the Spirit of God , so are they called , Joh. 15.26 , 27. Act. 5.32 . First , for the Scriptures themselves , though some Doctrines in some places be dark and obscure , as Peter speaketh , yet the self-same Doctrines in other places are plain and manifest : For , all the words of the Lord are plain to him that will understand , and streight to them that would find knowledge , Pro. 8.9 . And knowledge is easie to him that will understand , Prov. 14.6 . Secondly , the Spirit of God ; So saith the Apostle , 1 John 2.6 . It is the Spirit that beareth witness : for the Spirit is Truth . And John 14.26 . But the Comforter , which is the holy Ghost , whom the Father will send in my Name , he shall teach you all things , and bring all things to your remembrance which I have told you . And Joh , 16.13 . Howbeit when he is come , which is the Spirit of truth , he will lead you into all truth ; for he shall not speak of himself , but whatsoever he shall hear , shall he speak , and he will shew you of things to come . And 1 Cor. 2.10 . For the Spirit searcheth all things , even the deep things of God. And ver . 11. For the things of God knoweth no man , but the Spirit of God. And 1 Joh. 2.27 . But the Anointing that ye have received of Him , dwelleth in you , and ye need not that any man teach you , but as the same Anointing teacheth you of all things , and it is true , and is no lye ; and even as it hath taught you , you shall abide in Him. And 1 Joh. 3.24 . Hereby we know that He abideth in us , even by the Spirit that He hath given us . And 1 Cor. 12.8 . For to one is given by the Spirit , the word of Wisdom ; and to another the word of Knowledge , by the same Spirit . The Scriptures be so plain in this , that the greatest adversaries thereof do acknowledge the truth of it : only herein lyeth the difficulty , Who it is that hath this Spirit of God to interpret the Scriptures , which is this sure Rule ? which in the next place is to be handled . CHAP. 3. That the Spirit of God , to understand and interpret the Scriptures , is given to all and every particular person , that fear and obey God , of what degree soever they be ; and not to the wicked . PRoved , Psal . 25.12 . What man is he that feareth the Lord , him will he teach the way that he shall chuse . And ver 14. The secret of the Lord is revealed to them that fear Him , and his Covenant to give them understanding . And Psal . 107.43 . Who is wise that he may observe these things , he shall understand the loving-kindness of the Lord. And Dan , 12.10 . None of the wicked shall have understanding ; but the Wise shall understand . For God will do nothing , but He revealeth his Secrets to his Servants , Amos 3.7 . And Psal . 119.99 , &c. I have had more understanding than all my Teachers , and than all the Antients ; because I kept thy Precepts . For he that keepeth the Law is a Child of understanding , Prov. 28.7 . And Joh. 14.15 . If ye love me , keep my Commandments , and I will pray the Father , and He shall give you the Spirit of Truth . And ver . 23. If any man love me , he will keep my Word , and my Father and I will come unto him , and will dwell with him . And John 7.17 . If any man will do his Will , he shall know of the Doctrine whether it be of God or no. And Acts 5.32 . Yea , and the holy Ghost whom God hath given to all that obey Him. And Luke 21.15 . I will give you ( my Disciples that obey me , and suffer for my sake ) a mouth , and wisdom , &c. and Luke 12.12 . The holy Ghost shall teach you what ye shall say : For , Mat. 10.20 . It is not you that speak , but the Spirit of my Father that speaketh in you . And Mark 4.11 . To you ( my followers ) is given to know the Mysteries of the Kingdom of God ; but not to them that are without : For , the Mystery of the Gospel is made manifest to the Saints , Col. 2.2 . The Church and Saints of God have revealed unto them by the Spirit , the things that eye hath not seen , &c. 1 Cor. 2.9 , 10. And they have received the Spirit of God , that they might know the things that are given them of God. But the natural man perceiveth not the things of the Spirit of God , for they are foolishness to him ; neither can he know them , because they are spiritually discerned : but he that is spiritual , discerneth all things , &c. ver . 14. Hence is most plain to whom the Spirit of God is given , even to every particular Saint of God. And it is no private spirit , but even : the publick , Spirit of God which is in him , which enableth him to understand , and so to declare the things given him of God , 2 Pet. 1.20 . That is a private spirit that is not of God , though it be in multitudes ; but the Spirit of God , though but in one Saint , is not private . Gods Spirit is not private , for it is not comprehended only within one place , person , or time , as mans is , but it is universal and eternal ; so is not mans : therefore mans is private , though they be many ; Gods is publick , though but in one person . CHAP. 4. Those that fear and obey God , and so have the Spirit of God to search out and know the mind of God in the Scriptures , are commonly and for the most part , the simple , poor , despised , &c. PRoved , Mat. 11.5 . Our Saviour faith , The Poor receive the Gospel . And v. 25. I thank thee Father , because thou hast opened these things unto Babes ; it is so , O Father , because thy good pleasure was such . And Jam. 2.5 . Hearken my beloved Brethren , hath not God chosen the Poor of this world , that they should be rich in Faith , and Heirs of the Kingdom which he hath promised ? &c. And 1 Cor. 1.26 , &c. Brethren , you see your calling , that God hath chosen the foolish of this world , the weak of this world , the vile of this world and dispised , and which are not . Gods dealing is , to give unto the Simple sharpness of wit , and to the Child knowledge and discretion , Prov. 1.4 . The Sprit bloweth where it listeth , John 3.8 . and is not tyed to the Learned . Poor persecuted Micaiah had the Truth against four hundred of King Ahabs Prophets , 1 King. 22. So had Jeremiah against all the Priests and Prophets of Israel . The Lord of Life himself in his fleshly being , what was he but a man full of sorrows , in his Birth laid in a Cratch , because there was no room for him in the Inne , Luk , 2.7 . A Carpenter by Trade , Mar. 6.3 . Having not a hole to rest his head in , Mat. 8.20 . And in his Death contemned and dispised . His Apostles in like manner , what were they but mean men , Fishermen , Tentmakers , and such like , having no certain dwelling-place , 1 Cor. 4.11 . which the worldly-wise Scribes and Pharises took notice of , and reproachfully said , Joh. 7.48 . Do any of the Rulers , or of the Pharisees believe in him ? but this people that know not the Law are accursed , ver . 49. The truth of this is as plain as may be , that the Scriptures being the Rule of Faith , perfect and absolute , and that the plainness of them is such , as by the Spirit of God they may be easily understood of those that fear and obey God , but of none else , and that such are most commonly the poor and dispised ; for , if any man want wisdom ( be he never so simple ) let him ask of God , and he will give him , Jam. 1.5 . Which is also confirmed by humane Testimonies . The Protestants confess , Whit. pag. 7. That in the Primative Church the Doctrines and several points of Religion , were known and discovered by the most mean of the people , and the Bishops exhorted them thereunto , &c. Also , pag. 9. That this Rule is of that nature , that it is able to direct any man be he never so simple , yea , the most unlearned alive may conceive and understand it sufficiently for his salvation . And they relate the Sayings of the Ancient in this thing , pag. 32. First , Clemens Alexandrinus : The Word is not hid from any , it is a common Light that shineth unto all , there is no obscurity in it ; hear you it , you that be far off , and you that be nigh . Next him , Austin ; God hath bowed down the Scriptures to the capacity of Babes and sucklings , that when proud men will not speak to their capacity , yet himself might . After him , Chrysostom ; The Scriptures are easie to understand , and exposed to the capacity of every Servant , and Plowman , and Widow , and Boy , and him that is most unwise . Therefore God penned the Scriptures by the hands of Publicans , Fishermen , Tentmakers , Shepherds , Neat-herds , and unlearned men , that none of the simple people might have any excuse to keep them from reading , and that so they might be easie to be understood of all men ; the Artificer , the Housholder and Widow woman , and him that is most unlearned : Yea , the Apostles and Prophets , as Schoolmasters to all the world , made their Writings plain and evident to all men , so that every man of himself , only by reading them , might learn the things spoken therein . Next , Justin Martyr saith : Hear the words of the Scripture , which be so easie that it needs no exposition but only to be rehearsed . And this the Protestants say was the perpetual and constant judgment of the antient Church , &c. And further , pag. 21. he alledgeth Theodoret who writ of his times , You shall every-where see these points of our Faith to be known and understood , not only by such as are Teachers in the Church , but even of Coblers , and Smiths , and Websters , and all kind of Artificers ; yea , all our Women , not they only which are Book-learned , but they also that get their living with their Needle ; yea , Maid-servants and Waiting-women ; and not Citizens only , but Husbandmen of the Country are very skilful in these things : you may hear among us Ditchers , and Neat-herds , and Wood-setters discoursing of the Trinity and the Creation , &c. The like is reported by others . And , say the Protestants , his Doctrine that was President in the Trent-Conspiracy , That a Distaff was fitter for Women than a Bible , was not yet hatched , &c. Oh it were well if the contempt of these pious practices were paled only within the Romish profession , and were not practised in and among those that profess themselves to be separated there-from : as what is more frequent in the mouthes of many Protestants , yea the Bishops themselves , than these and such like words ; Must every base fellow , Cobler , Taylor , Weaver , &c. meddle with the exposition or discoursing of the Scriptures , which appertains to none but to the Learned ? Yea , do they not forbid their own Ministers to expound or discourse of the Scriptures ? read their 49 Canon , which is ; No person whatsoever , not examined and approved by the Bishop of the Diocess , or not licensed , as is aforesaid , for a sufficient and convenient Preacher , shall take upon him to expound in his own Cure , or elsewhere , any Scripture , or Matter , or Doctrine ; but shall only study to reade plainly and aptly ( without glozing or adding ) the Homilies already set forth , or hereafter to be published by lawful Authority , &c. So that not only Jesus Christ and his Apostles ( who are alive in their Doctrine , though not in their persons ) are forbidden all exposition of the holy Scriptures , or Matter , or Doctrine , not being licensed by the Bishops , but also their own Ministers , who have sworn Canonical obedience to them . Yet when they are put to answer the Papists , who practise the same thing , they take up both Scriptures and antient Writers to confute it . CHAP. 5. The Learned in humane learning , do commonly and for the most part erre , and know not the Truth , but persecute it and the professors of it ; and therefore are no further to be followed than we see them agree with Truth . THe next thing in order is , seeing the Lord revealeth his secrets to the humble , though wanting humane Learning , that we now prove on the contrary ; That God usually and for the most part hideth his secrets from the Learned , and suffereth them to erre and resist the Truth , yea so far , as to persecute it and the Professors of it . And first , let us begin with the Learned Heathen , who were behind none in humane Learning : the wise-men of Egypt , how did they resist the glorious and powerful Truth of God delivered by Moses ? yea , they resisted it with such signs and lying wonders , that the heart of Pharaoh and all his people were hardned against it , Exod. 7.11 , 12 , 13. and 8.7 . And what was the cause of Babels destruction , but their trusting in the Learned ? Isa . 47.13 . Thou art wearyed in the multitude of thy Counself , &c. And Isa . 44.25 . I destroy the tokens of thy Southsayers , and make them that conjecture fools , and turn the wisemen backward , and make their knowledge follishness . The things of Gods dealing none of the Learned of Egypt or Babel could interpret , but Joseph and Daniel . Next come to the learned Priests and Prophets of the Jews , Whose lips should have preserved Knowledge , and at whose mouth the people should have sought the Law : But saith the Lord , Mal. 2.7 , 8. They are gone out of the way , they have caused many to fall by the Law , &c. Also Isa . 29. Stay your selves and wonder ; they are blind , and make you blind ; they are drunken , but not with Wine ; they stagger , but not with strong drink : for the Lord hath convered you with a spirit of slumber , and hath shut up your eyes , the Prophets , and your chief Seers , &c : Therefore the Lord said , Because this people come near to me with their mouth , and honour me with their lips , but have removed their heart far from me , and their fear towards me was taught by the precepts of men : Therefore , behold , I will again do a marvallous work in this people , a marvellous work and a wonder ; for the wisdom of their wise men shall perish , and the understanding of the prudent shall be hid , &c. And Isa . 56.10 , &c. Their watchmen are all blind , they have no knowledge , &c. And these Shepherds cannot understand , for they all look to their own way , every one for his own advantage , and for his own purpose . Also Jer. 8.9 , &c. The wise-men are ashamed ; they are afraid and taken : lo , they have rejected the Word of the Lord , and what wisdom is in them , &c. And Jer. 14.14 , &c. and 50.6 . My People have been as lost sheep , their Shepherds have caused them to go astray , and have turned them away to the mountains , &c. And Micah 3. Night shall be unto them for a vision , and Darkness for a divination : the Sun shall go down over the Prophets , and the Day shall be dark over them , &c. For they have no answer of God : they build up Zion with blood , and Jerusalem with iniquity , &c. And Zeph. 3.4 . Her Prophets are light and wicked persons ; her Priests have polluted the Sanctuary , they have wrested the Law. And in the time of our Saviour , How had they made the Commandments of God of no authority by their Traditions , Mat. 15.6 . And Act. 13.27 . The Rulers of Jerusalem ( the High-Priests , Scribes and Pharisees ) knew not Christ , nor yet the words of the Prophets , which they heard read every Sabbath , but fulfilled them in condemning him . And our Saviour saith , Mat. 11. I thank thee Father , Lord of Heaven and Earth , because thou hast hid these things from the wise and men of understanding . And none of the Pharisees nor Rulers believed on him , Joh , 7.48 . And 1 Cor. 1.20 . Where is the Wise ? where is the Scribe ? where is the Disputer of this world ? Hath not God made the wisdom of this world follishness ? And ver . 26. Not many wise men after the flesh , not many mighty , not many noble are called , &c. And for the Learned since the time of our Saviour ; The Council of Ephesus were where 132 Bishops : Of Seleucia where were 160 Bps , related by the Protestants : How grievously did they erre , in decreeing the detestable Error of Arrianism ? Who is ignorant ( knowing the Histories ) that from time to time , both particular Popes and general Councils , have grosly erred in many things ? only one we will mention , passing by Trent and others ; The Council Lateren we mean ( Pope Innocent , 1215. ) which for universality was behind none , where were present 2 Patriarchs , 70 Archbishops Metropolitans 400 Bishops , 12 Abbot , 800 Conventual Priors , the Legats of the Greck and Roman Empire , besides the Ambassadors and Orators of the Kings of Jerusalem , France , Spain , England , and Cyprus . In this Council it was decreed , That all Hereticks , and so many as do in any point resist the Catholick Faith , should be condemned , &c. And also that the Secular Powers , of what degree soever they be , shall be compelled openly to swear for the defence of the Faith , that they will to the uttermost of their power root out and destroy in all their Kingdoms , all such persons as the Catholick Church hath condemned for Hereticks : and if they do not , they shall be excommunicated . And if they do not reform within one whole year , then the Pope may denounce all their Subjects absolved , and utterly delivered from shewing or owing any fidelity or obedience towards them . Again , that the Pope may give that Land , to be occupied and enjoyed of the Catholicks to possess it , ( all Hereticks being rooted out ) quietly and without any contradiction . Tho. Beacon in his Reliques of Rome , printed 1563. And the Protestands confess , that this imperfection hath hung so fast upon all Councils and Churches , that Nazianzen saith , He never saw any Council have a good end . Thus are here sufficient Testimonies proved from Scriptures and Experience , That the Learned may , and have usually erred ; and therefore the holy Scriptures often warn us , To beware of false Prophets , for many are gone out into the world , Mat. 24. and 1 Joh. 4. And will not your Majesty , your Highness , your Honours , your Worships , be pleased to consider of these things ? but will your selves submit the guidance of your Souls to the learned Spirituality , ( as they are called ) without due examination by the Scriptures ? which if you will stil do , we can but bewail with the sorrows of our hearts ; and not so only , But will you with your Power which God hath given you to use well , compel and constrain your Subjects and Underlings , to believe as the Learned believe , not suffering us to reade or search the Scriptures ? Which if you abhor , as being the Romish practice ; Will you do that which is worse , letting us reade the Scriptures , whereby we may know the Will of our Heavenly Master , and have our Consciences enlightned and convinced ; but not suffer us to practise that we learn and know ? whereby our Sin and Condemnation is made greater than the blind Papists , as is proved , Luke 12.47 . And not only so , but will you cons●●ain us to captivate our Consciences , and practise in that , which in our ●●●ls we know to be evil , and contrary to the manifest Law of the Lord , and that only because the Learned have so Decreed , ( whom you acknowledge are subject to erre aswell as others ) or else lye in perpetual Imprisonment , and be otherwise grievously persecuted ? May it please you to observe , that the Church of Rome seeth and acknowledgeth in words , That Jesus Christ is come in the flesh , and hath abolished the Priesthood of Aaron , and the legal Sacrifieces ; but the Jews see it not to this day , nay , the High-Priests , Scribes and Pharisees saw it not , but for the publishing thereof persecuted Christ the Lord , and his Apostles , unto the Death ; calling their Doctrine Heresie , and them seditious Enemies to Caesar , &c. For the which we all justly condemn them for their wickedness , so often as we reade the holy History . And the Church of England seeth and acknowledgeth divers damnable Doctrines of the Church of Rome ; this among many , That the Scriptures are not the only Rule of Faith , but that men ought to be constrained to believe as the Church believes . The Protestants see the iniquity of this , because they see and acknowledge all Churches are subject to erre . But the learned Papists see it not , but have decreed , That whosoever resisteth in any point shall be judged as an Heretick , and suffer fire and faggot : and every Temporal Magistrate that doth not root such Hereticks out of their Dominions , shall be excommunicated ; and if he do not reform , he shall be expelled his earthly Possessions , and his Subjects freed from owing any fidelity or obedience towards him , &c. For the which height of iniquity , the Protestants and we justly cry out against them for all the innocent blood that they have shed . And we see most manifestly , that what soever is not of Faith is Sin , Rom. 14.23 . And without Faith it is impossible to please God , Heb. 11.6 . And therefore that no mortal man may make a Law to the Conscience , and force unto it by Persecutions , and consequently may not compel unto any Religion where Faith is wanting , as hereafter more largely we prove . But the Learned of this Land see it not ( or rather will not practise it ) but for our not submitting herein , procure your temporal Sword to persecute us , by casting us in Prisons , where many of us have remained divers years in lingring Imprisonment , deprived of all earthly comforts , as Wives , Children Callings , &c. without hope of Release , till our God ( for the practice of whose Commandments we are thus persecuted ) perswade the hearts of your-Majesty , your Highness , your Honours , your Worships , to take pitty upon us , our poor Wives and Children , or His heavenly Majesty release us by Death . Will not succeeding Ages cry out against the Cruelty of the learned Protestants herein , aswell as they cry out against the Cruelty of the learned Jews and Papists ? yes , we are assured they will , as many millions do in other Nations at this day . The Scriptures declare , the cause of the Jews blindness was , not the obscurity of the Scriptures , but that they winked with their eyes , lest they should see that which would deprive them of their honours and profits , as Joh. 11.48 . And because , their fear towards God was taught by mens precepts , and because they looked to their own way , and to their own advantage , and had rejected the Word of the Lord ; and because they builded their Zion with blood , and Jerusalem with iniquity , and sought their own honour , and not Gods , as before is proved . So the cause of the blindness of the learned Papists , in denying the Scriptures the only Rule of Faith , is not the obscurity of the Scriptures , but their winding with their eyes , lest they should see that , that would bring them from their honours and profits , and all the forenamed in the Jews . And also as the Protestants well observe , Whit. pag. 18. First , That they might make themselves Judges in their own cause ; For who seeth not that if the Church be the Rule of Faith , and their be the Church , which way the verdict will go ? Next , for that the greatest points of their Religion have no foundation on the Scriptures , &c. So that take away the Scriptures , and establish their Religion ; but establish the Scriptures , and their Religion vanisheth ; and that Mother of Whoredoms that glorified her self as a Queen , Rev. 18. shall be consumed ; and her Merchants that were waxed rich through her pleasures and profits , shall wail and weep , the which they now seeing , shut their eyes , lest they should see that which would bring them from these honours , profits and pleasures . In like manner it may easily be judged by every indifferent man , that the cause why the Learned of this Land will not see , or at least practise , ( that seeing there is but one Lord , Eph. 4.5 . and one Law-giver over the Conscience , Jam. 4.12 . Therefore no man ought to be compelled by persecution , to a worship wherein he hath not Faith ) is not the obscurity of the Scriptures , but their winking with their eyes , lest they should see that that would take away their honours and profits ? For , if Bribes blind the eyes of the Wise , Deut. 16.19 . then Honours and Profits much more : For , who seeth not , if none should be compelled by persecution to worship God in Spirit and Truth ( such only worship Him , and none but such are required to worship Him , Joh. 4.23 . ) that these Learned would lose their Honours & Profits , in being Lords and Law-makers over the conscience & souls of men : although your Majesty might lawfully give them what temporal Honours and Profits your Highness liked of . These are the true causes of the blindness of the Learned : For so Christ saith , : How can ye believe when ye seek honour one of another , and seek not the Honour that cometh from God alone ? Joh. 5.44 . And how can men but be blind in gods Mysteries , when they look to their own way , for their own advantage , and for their own purpose ; for , having rejected the Word of the Lord , what wisdom is in them ? they have no answer of God , that build up their Sion ( for so they account their Churches and Professions ) with blood , and Jerusalem with iniquity , as before is proved . If these Learned could free us from the Lords wrath ; or , if they might answer for us , and we be free ; it were safe for us to submit our selves , and captivate our judgments and practice to them ; but seeing they cannot so much as deliver their own souls , And that if the blind lead the blind , both must fall into the Ditch , Mat. 15.14 . and , Every one must give account of himself to God , and be judged by his own works done in the flesh , and that the soul that sinneth shall dye , We dare not follow any mortal man in matters of salvation further than we know him to agree with the meaning of God in the Scriptures . Paul the holy Apostle of Jesus Christ , taught , That we should follow him no otherwise than he followed Christ , 1 Cor. 11.1 . Yea , Christ himself sent men to the Scriptures to try his Doctrine . The Apostles suffered their Doctrine to be tryed , and commend them that try it . And the Protestants confess , Whit. pag. 127. This Doctrine was never misliked , till a Church rose up , whose Silver being Dross , and whose Milk , Poyson , could not endure the tryal : which being true , that we may try , why may we not also judge and practise according as Gods Spirit shall direct us in our tryal ? If a man should drink poison , and know it to be poison , were he not in a worse estate than he that should drink it ignorantly not knowing thereof ? even a murderer of himself in the highest degree : So he that drinketh spiritual poison , knowing it , ( for according unto mens faith it is unto them ) he is in a worse estate , and a murderer of his own soul in the highest degree . And therefore that Church , or those Learned , that will suffer their Doctrine to be tryed , and yet constrain men to receive and practise it , when upon examination their consciences are convinced of the falshood thereof , are worse , and do more highly sin , than they that constrain a blind conscience , though both be evil . We despise not Learning , nor Learned men , but do reverence it and them , according to their worthiness ; only when it is advanced into the seat of God , and that given to it which appertaineth unto the holy Ghost , which is to lead into all Truth , than ought all , as Ezekiah did unto the brazen Serpent , detest it and contemn it . CHAP. 6 , Persecution for cause of Conscience , is against the Doctrine of Jesus Christ , King of Kings . 1. CHRIST commanded that the Tares and Wheat ( which are those that walk in the Truth , and those that walk in falshood ) should be let alone in the world , and not plucked up until the harvest , which is the end of the world , Mat. 13.30 , 38 , &c. 2. The same commandeth , Mat. 15.14 . That they that are blindly led on in false Religion , and are offended with him for teaching true Religion , should be let alone , referring their punishment unto their falling into the Ditch . 3. Again , Luke 9.54 , 55. He reproved his Disciples ( who would have had Fire come down from Heaven and devoured those Samaritans that would not receive him ) in these words , Ye know not of what spirit ye are : the Son of man is not come to destroymens lives , but to save them . 4. Paul the Apostle of our Lord teacheth , 2 Tim. 2.24 . That the servant of the Lord must not strive , but must be gentle towards all men , suffering the evil men , instructing them with meekness that are contrary-minded ; proving if God at any time will give them repentance , that they may acknowledge the Truth , and come to amendment out of the snare of the Devil , &c. 5. According to these aforesaid Commandments , the holy Prophets foretold , that when the Law of Moses concerning Worship should cease , and Christs Kingdom be established , then all carnal weapons should cease , Isa . 2.4 . Micah 4.3 , 4. They shall break their Swords into Mattocks , and their Spears into Sithes , &c. And Isa . 11.9 . Then shall none hurt nor destroy in all the Mountain of my Holiness , &c. And when he came , the same he taught and practised as begore , so did his Apostles after him ; for the weapons of his warfare are not carnal , &c. 2 Cor. 10.4 . But he charged strictly , that his Disciples should be so far from persecuting those that would not be of their Religion , that when they were persecuted they should pray , Mat. 5. when they were cursed , they should bless : the reason is , because they that are now Tares may hereafter become Wheat : tehy who are now blind , may hereafter see ; they that now resist him , may hereafter receive him ; they that are now in the Devils snare , in adversness to the Truth , may hereafter come to repentance ; they that are now Blasphemers , Persecutors & Oppressors , as Paul was , may in time become Faithful as he ; they that are now Idolaters , as the Corinths once were , 1 Cor. 6.9 . may hereafter become true worshippers as they ; they that are now no People of God , nor under mercy , as the Saints sometimes were , 1 Pet. 2.20 . may hereafter become the People of God , and obtain mercy as they . Some come not till the eleventh hour , Mat. 20.6 . if those that come not till the last hour should be destroyed because they came not at the first , then should they never come , but be prevented . And why do men call themselves Christians , and do not the things Christ would ? CHAP. 7. Persecution for cause of Conscience , is against the profession and practice of famous Princes . First , we beseech your Majesty we may relate your own worthy Sayings , in your Majesties Speech at Parliament , 1609. Your Highness saith , It is a sure Rule in Divinity , that God never loves to plant his Church by violence and bloodshed , &c. And in your Highness Apol. pag. 4. speaking of such Papists as took the Oath , thus : I gave a good proof that I intended no persecution against them for Conscience cause , but only desired to secured for civil obedience , which for Conscience cause they were bound to perform . And pag. 60. speaking of Blackwel the Arch-Priest , your Majesty saith , It was never my intention to lay any thing to the said Arch-Priests charge , as I have never done to any for cause of Conscience , &c. And in your Highness Expos . on Revel . 20. printed 1588 , and after 1603. your Majesty truly writeth thus : Sixtly , The compassing of the Saints , and besieging of the beloved City , declareth unto us a certain note of a false Church to be Persecution ; For they come to seek the Faithful , the Faithful are those that are sought : the Wicked are the besiegers , the Faithful be besieged . Secondly , the saying of Stephen King of Poland : I am King of men , not of Consciences ; a Commander of bodies , not of Souls , &c. Thirdly , the King of Bohemia hath thus written : And notwithstanding the success of the later time , wherein sundry opinions have been hatched about the subject of Religion , may make one clearly discern with his eye , and ( as it were ) touch with his finger , that according to the verity of holy Scripture , and a Maxime heretofore held and maintained by the ancient Doctors of the Church , That mens Consciences ought in no sort to be violated , urged or constrained ; and whensoever men have attempted any thing by this violent course , whether openly or by secret means , the issue hath been pernicious , and the cause of great and wonderful Innovasions in the principallest and mightiest Kingdoms and Countries of all Christendom , &c. And further his Majesty saith , So that once more we do protest before God and the whole world , that from this time forward we are firmly resolved , not to persecute or molest , or suffer to be persecuted or molested any person whosoever for matter of Religion , no not they that profess themselves to be of the Roman Church , neither to trouble or disturb them in the exercise of their Religion , so they live conformable to the Laws of the States , &c. And for the practice of this , Where is Persecution for cause of Conscience , except in England , and where Popery reigns ? and not there neither in all places , as appeareth by France , Poland , and other places ; Nay , it is not practised among the Heathen that acknowledge not the true God , as the Turk , Persian and others . CHAP. 8. Persecution for cause of Conscience , is condemned by the ancient and later Writers , yea , by Puritans and Papists . HIllary against Anxentius , saith thus : The Christian Church doth not persecute , but is persecuted ; and lamentable it is to see the great folly of these times , and to sigh at the foolish opinion of this world , in that men think by humane aid to help God , and with worldly pomp and power to undertake to defend the Christian Church . I ask of you Bishops , what help used the Apostles in the publishing of the Gospel ? With the aid of what Power did they preach Christ , and converted the Heathen from their Idolatry to God ? When they were Imprisoned and lay in Chains , did they praise and give thanks to God for any dignities , graces and favours received from the Court ? Or , do you think that Paul went about with Regal Mandates , or Kingly Authority to gather and establish the Church of Christ ? Sought he Protection from Nero Vespatian ? &c. The Apostles wrought with their hands for their own maintenance , travelling by land and water from Town to City to preach Christ ; yea , the more they were forbidden , the more they taught and preached Christ . But now alas , humane help must assist and protect the Faith , and give the same countenance ; To , and by vain and worldly honours do men seek to defend the Church of Christ , as if He by his Power were unable to perform it . The same , against the Arians : The Church now which formerly by enduring Misery and Imprisonment , was known to be a true Church , doth now terrific others , by Imprisonment , Banishment , and Misery , and boasteth that she is highly esteemed of the world ; whereas the true Church cannot but be hated of the same . Tertul. ad Scapul . It agreeth both with humane Equity and natural Reason , that every man worship God uncompelled , and believe what he will ; for , another mans Religion or Blief neither hurteth nor profiteth any man : neither beseemeth it any Religion , to compel another to be of their Religion , which willingly and freely should be imbraced , and not by constraint : for asmuch as the Offerings were required of those that freely and with a good will offered , and not from the contrary . Jerom. in Proaem lib. 4. in Jeremiam . Heresie must be cut off with the sword of the Spirit ; Let us strike through with the arrows of the Spirit all sons and disciples of misled Hereticks , that is with testimonies of holy Scriptures : The slaughter of Hereticks is by the Word of God. Brentius on 1 Cor. 3. No man hath power to make ( or give ) Laws to Christians , whereby to bind their Consciences : For willingly , freely , and uncompelled , with a ready desire and chearful mind must those that come , run unto Christ . Luther in his Book of the Civil Magistrate . The Laws of the Civil Government extends no further than over the body or goods , and to that which is external : for , over the Soul God will not suffer any man to rule , only He himself will rule there : Therefore wheresoever the Civil Magistrate doth undertake to give Laws unto the Soul and Consciences of men , he usurpeth that Government to himself which appertaineth to God , &c. The same upon 1 King. 6. In building of the Temple there was no sound of Iron heard , to signifie that Christ will have in his Church a free and willing People , not compelled and constrained by Laws and statutes . Again , he saith upon Luke 22. It is not the true Catholick Church which is defended by the Seculare arm or Humane power , but the false and feigned Church ; which although it carries the name of a Church , yet it denyes the power thereof . And upon Psal . 17. he saith , For the true Church of Christ knoweth not Brachium Seculare , which the Bishops now a dayes chiefly use . Again , in Postil . Dom. 1. post . Epiph. he saith , Let not Christians be commanded , but exhorted ; for he that will not willingly do that whereunto he is friendly exhorted , he is no Christian : Therefore those that do compel them that are not willing , shew thereby that they are not Christian Preachers , but worldly Beadles . Again , upon 1 Pet. 3. he saith , If the Civil Magistrate would command me to believe thus or thus , I should answer him after this manner ; Lord , or Sir , look you to your Civil or worldly Government , your Power extends not so far , to command any thing in Gods Kingdom , therefore herein I may not hear you : For if you cannot suffer that any man should usurp Authority where you have to command , how do you think that God should suffer you to thrust him from his seat , and to seat your self therein ? The Puritans , as appeareth in their Answer to Admonit . to Parl. pag. 109. That Papists nor others , neither constrainedly nor customally communicate in the mysteries of Salvation . Also in their Supplication , printed , 1609 , pag. 21 , &c. much they write for Toleration . Lastly , the Papists , the inventers of Persecution ; in a wicked Book lately set forth , thus they write : Moreover , the means which Almighty God appointed his Officers to use in the conversion of Kingdoms and People , was , Humility , Patience , Charity , &c. Saying , Behold , I send you as sheep in the midst of wolves , Mat. 10.16 . He did not say , I send you as wolves among sheep , to kill , imprison , spoil and devour those unto whom they were sent . Again , ver . 7. he saith , They to whom I send you will deliver you up in Councils , and in their Synagogues they will scourge you ; and to Presidents and to Kings shall you be led for my sake : He doth not say , You whom I send shall deliver the people ( whom you ought to convert ) into Councils , and put them in Prisons , and lead them to Presidents and Tribunal Seats , and make their Religion Felony and Treason . Again , he saith , ver . 12. When ye enter into the house , salute it , saying , Peace be to this house : He doth not say , You shall send Pursevants to sansack and spoyl the house . Again , lie saith , Joh. 10. The good Pastor giveth his life for his sheep ; the Thief cometh not , but to steal , kill and destroy : He doth not say , the Thief giveth his life for his sheep , and the good Pastor cometh not but to steal , kill and destroy , &c. So that we holding our peace , our Adversaries themselves speak for us , or rather for the Truth . CHAP. 9. It is no prejudice to the Commonwealth if freedom of Religion were suffered , but would make it flourish . BE pleased not to hearken to mens leasings , but to what God and Experience teacheth in this thing : Abraham abode among the Canaanites a long-time , yet contrary to them in Religion , Gen. 13.7 , and 16.3 . Again , He sojourned in Gerar , and King Abimelech gave him leave to abide in his Land , Gen. 20 , & 21.33 , 34. Isaac also dwelt in the same Land , yet contrary in Religion , Gen. 26. Jacob lived twenty years in one house with his uncle Laban , yet differed in Religion , Gen. 31. The People of Israel were 430 years in that famous Land of Egypt , and afterwards 70 years in Babylon , all which times they differed in Religion from the States ; Exod. 12. and 2 Chron. 36. Come to the time of Christ , where Israel was under the Romans , where lived divers sects of Religions , as Herodians , Scribes and Pharifees , Saduces , Libertines , Theudaeans , Samaritans , besides the common Religion of the Jews , Christ and his Apostles , all which differed from the common Religion of the State , which ( is like ) was the Worship of Diana , which almost the whole world then worshipped , Act. 19.20 . All these lived under the Government of Caesar , being nothing-hurtfull to the State and Commonwealth ; for they gave unto Caesar that which was his ; and for Religion to God , he left them to themselves , as having no dominion therein . And when the enemies of the Truth raised up any Tumults , the wisdom of the Magistrates most wisely appeased them , as Acts 18.14 , &c. and 19.35 , &c. Again , be pleased to look into the neighbour Nations who tolerate Religion , how their Wealths and States are governed ; many sorts of Religions are in their Dominions , yet no trouble of State , no Treason , no hinderance at all of any good , but much prosperities brought unto their Countries , they having all one harmony in matters of State , giving unto Caesar his due , and for Religion they suffer one another . If any object the Troubles of France , Germany , &c. We answer : They are such as have been procured by the learned , but most bloody Jesuites , who seek to establish their Religion by blood , for subversion of whom your Wisdoms are wise to deal in : Yet be pleased not to let faithful Subjects be punished for their wickedness : But let most severe Laws be made for the maintenance of Civil and humane Peace and Welfare , as to your Majesty and others shall seem expedient . And if it be well observed , it is the Learned that raised up all the bloody Wars among the Princes of the Earth . CHAP. 10. King are not deprived of any Power given them of God , when they maintain Freedom for cause of Conscience . WE know the Learned do perswade that Kings have power from God to maintain the Worship and Service of God , as they have power to maintain Right and Justice between man and man ; For Christian Kings ( say they ) have the same power , that the Kings of Israel had under the Law. For answer to which , First , let it be observed , the Kings of Israel had never power from God to make new Laws , or set up new Worships which Gods Word required not ; nor to set high Priests , or Spiritual Lords for the performance of the Services , other than such as God by Moses expresly had commanded ; and therefore the power of the Kings of Israel will warrant to Kings to make or confirm Canons , set up new Worships , and appoint Spiritual Lords and Law givers to the Conscience , and persecute all that submit not to them , 2. Let it be well observed , only the Kings of Israel had this power , but no other Kings , whose Commonwealths did flourish to them and their seeds after them to many generations : and it must be granted that he that is King of Israel now , which is Jesus Christ , ( the truth of those typical Kings of Israel ) he hath the power according to the proportion ; the temporal Kings had temporal power to compel all to the observation of those carnal or temporal Commandments , Heb. 7.16 . and 9.10 . So Christ the Spiritual King , hath Spiritual Power to compel all to the observation of his Spiritual Commandments ; For when he came , himself said , Joh. 4.23 . The hour cometh , and now is , when the true Worshippers shall worship the Father in spirit and in truth ; for the Father requireth even such to worship him . If Christ be only King of Israel , that sits upon Davids Throne for ever , as he is , Acts 2.30 . far be it from any King to take Christs seat from him . The Wisdom of God foresaw , that seeing the Misteries of the Gospel are such spiritual things , as no natural men ( though they be Princes of this world ) can know them ; he left not Kings and Princes to be Lords and Judges thereof , seeing they are subject to erre , but he left that Power to his beloved Son , who could not erre ; and the Son left his only Deputy the holy Ghost , and no moral man whatsoever , as your Highness worthily acknowledgeth , in Apol. pag. 46. I utterly deny that there is any earthly Monarch over the Church whose word must be a Law , and who cannot erre by an infallibility of spirit . Because earthly Kingdoms must have earthly Monarchs , it doth not follow the Church must have a visible Monarch too . Christ is the Churches Monarch , and the holy Ghost his Deputy . The Kings of the Gentiles reign over them ; but you shall not be so , &c. Luke 22. Christ when he ascended left not Peter with them to direct them into all truth , but premised to send the holy Ghost unto them for that end , &c. Further , these Learned alledge the Commandments , Exod. 23.33 . Deut. 7. and Deut. 13. where Israel are commanded to destroy all the Inhabitants of the Land , lest they intice them to serve their gods ; and to slay all false prophets , &c. These they collect from the time of the Law , for in the time of the Gospel they have nothing to alledge ; for , Rom. 13. maketh nothing for their purpose , Caesar being a Heathen King. For answer unto the places of Moses : first , The sins of this people the Canaanites were full , and the Lord would destroy them , and give their possessions unto the Israelites ; but the sins of the refusers of Christ , are not full until the end , or last hour , as before is proved . 2. The Children of Israel had a special Commandment from the Lord to destroy them ; but the Kings of the Nations have no Command at all to destroy the bodies of the contrary-minded ; nay , they are expresly forbidden it , Mat. 13.29.3 . The Canaanites would have rebelled against Israel , and have des ; troyed them ; but the contrary-minded will not rebell against their Kings , but give unto them the things that belong unto them ; not so much for fear , as of conscience : and of this the GOD of Gods is Witness . 4. The Heads and Rulers of Israel could command and compel the people to observe those carnal Rites and Ordinances of the Law ; even as CHRIST the Head and Ruler of Israel can compel to the observations of his spiritual Ordinances of the Gospel ; but the Heads of the Nations cannot compel their Subjects to believe the Gospel ; for Faith is the gift of God ; which Faith if they want , all they do in Gods Worship is sin , Rom. 14.23 . Heb. 11.6 . Therefore they cannot compel any to worship , because they cannot give them Faith ; for which cause the Lord in wisdom saw it not meet to charge Kings with a duty which they cannot perform , God will never require it at their hands ; the blood of the faithless and unbelieving shall be on their own heads ; He that will not believe shall be damned , Mark 16.16 . Again , Seeing it is true , as your Majesty well observeth in your Highness speech at Parl. 1609. That the Judicials of Moses were only fit for that time , and those persons : And also it is confessed , the Law for Adultery , Theft , and the like , is not now to be executed according to the Judicials of Moses , nor directions for the Magistrates of the Earth to walk by ; Why should these be any directions for them , seing also our Savior and his Apostles have taught the contrary , as before hath been proved ? If all false Prophets should be now executed , according to Deut. 13. the Kings of the Earth would not onely be deprived of many of their Subjects ; but the Cities of their habitation , with all the Inhabitants of the Cities , must be destroyed with the edge of the sword ; the cattel thereof , and all the spoyl thereof must be brought into the midst of the City , and the City and all therein by burnt with fire , be made a heap of stones for ever , and never be built again : which God forbid such execration should ever be seen . And if these Judicials of Moses be not now directions for the Kings of Nations , we reade not in all the Book of God , any directions given to Kings to rule in matters of Conscience and Spiritual Worship to God : But often we reade that the Kings of the Nations shall give their power to the Beast , and fight against the Lamb , Rev. 16.14 . and 17.2 , 12 , 13 , 14 , 18. and 18. 3 , 9. and 19.19 . as lamentable experience hath plainly taught it . Thus all men may see there is only deceit in these Learned mens comparisons of the Kings of Israel in the Law , with the Kings of Nations in time of the Gospel , in matters of Religion . Much might be written to prove , that Kings are not deprived of their power by permitting of Freedom of Religion , but are rather deprived thereof by using compulsion to the contrary-minded , and do sin grievously , in causing them to sin for want of Faith ; but this may suffice , the Almighty blessing it with his blessing , which we humbly-beseech Him for his Christs sake , for his own Glory sake , for the prosperity and welfare of these Kingdoms , and for the comfort of your faithful and true-hearted Subjects , that are now distressed by long and lingring Imprisonments and otherwise ; who of conscience give unto Caesar the things which are his , Which is , to be Lord and Law-giver to the Bodies of his Subjects , and all belonging to their outward-man , for the preservation of himself , and his good Subjects , and for the punishment of the evil ; In which preservation , the Church of Christ hath a special part , when their outward Peace is thereby preserved from the fury of all adversaries ; in which respect Princes are called Nursing Fathers , as many are at this day , blessed be our Lord. Oh be pleased to consider , why you should persecute us for humbly beseeching you in the words of the King of kings , Mat. 22.21 . To give unto God the things which are Gods ; which is , to be Lord and Law-giver to the soul in that Spiritual Worship and Service which he requireth : If you will take away this from God , What is it that is Gods ? Far be it from you to desire to sit in the Consciences of men , to be Law-giver and Judge therein . This is Antichrists practice , perswading the Kings of the Earth to give him their power to compel all hereunto : But whosoever submitteth , shall drink of Gods fierce wrath Revel . 14.9 , 10. You may make and mend your own Laws , and be Judge and Punisher of the transgressors , thereof ; but you cannot make or mend Gods Laws , they are perfect already , Psal . 19.7 . You may not adde nor diminish , Deut. 4.2 . Rev. 22.18 , 19. Nor be Judge , nor Monarch of his Church , that is CHRISTS Right ; he left neither you , nor any mortal man his Deputy , but only the holy Ghost , as your Highness acknowledgeth , And whosoever erreth from the Truth , his Judgment is set down , 2 Thess . 1.8 , &c. Rom. 2.8 , &c. and the time thereof , Matth. 13.40 . and 25.31 , &c. Rom. 2.16 . This is the Sum of our humble Petition , That your Majesty would be pleased , not to persecute your faithful Subjects ( who are obedient to you in all Civil Worship and Service ) for walking in the practice of what Gods Word requireth of us , for his Spiritual Worship , as we have Faith ; knowing ( as your Majesty truly writeth in your Medit. on Mat. 27. pag. 69. in these words ) We can use no Spiritual Worship or Prayer , that can be available to us without Faith. This is the sum of our most humble Petition , thus manifoldly proved to be just . O LORD GOD of Glory , raise up in this High Assembly , the heart of some Nehemiah , of some Ebed-melech , That may open their mouthes ( for the Dumb , that cannot speak for themselves ) in a Truth so apparant as this is , lest it be said , as Isa . 59.16 , And when he saw that there was no man , he wondred that none would offer himself ; Therefore his Arm did save it , and his Righteousness it self did sustain it . And now we cease not to pray for the King , and his Son , and his Seed , and this whol High and Honourable Assembly , now and alwayes , Calling the all-seeing God to witness , that we are your Majesties loyal Subjects not for fear only , but for Conscience sake . Unjustly called , ANA-BAPTISTS 
A32802	----	The rise, growth, and danger of Socinianisme together with a plaine discovery of a desperate designe of corrupting the Protestant religion, whereby it appeares that the religion which hath been so violently contended for (by the Archbishop of Canterbury and his adherents) is not the true pure Protestant religion, but an hotchpotch of Arminianisme, Socinianisme and popery : it is likewise made evident, that the atheists, Anabaptists, and sectaries so much complained of, have been raised or encouraged by the doctrines and practises of the Arminian, Socinian and popish party / by Fr. Cheynell ... Cheynell, Francis, 1608-1665. This text is an enriched version of the TCP digital transcription A32802 of text R16168 in the English Short Title Catalog (Wing C3815). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 247 KB of XML-encoded text transcribed from 44 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A32802 Wing C3815 ESTC R16168 11732271 ocm 11732271 48402 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32802) Transcribed from: (Early English Books Online ; image set 48402) Images scanned from microfilm: (Early English books, 1641-1700 ; 21:7 or 245:E103, no 14) The rise, growth, and danger of Socinianisme together with a plaine discovery of a desperate designe of corrupting the Protestant religion, whereby it appeares that the religion which hath been so violently contended for (by the Archbishop of Canterbury and his adherents) is not the true pure Protestant religion, but an hotchpotch of Arminianisme, Socinianisme and popery : it is likewise made evident, that the atheists, Anabaptists, and sectaries so much complained of, have been raised or encouraged by the doctrines and practises of the Arminian, Socinian and popish party / by Fr. Cheynell ... Cheynell, Francis, 1608-1665. [8], 75 [i.e.79] p. Printed for Samuel Gellibrand ..., London : 1643. Pages 74-75, 78-79 numbered 70-71, 74-75 respectively. Errata: p. [79]. Reproduction of original in Thomason Collection, British Library. eng Socinianism. Arminianism. Atheism. Anabaptists. A32802 R16168 (Wing C3815). civilwar no The rise, growth, and danger of Socinianisme· Together with a plaine discovery of a desperate designe of corrupting the Protestant religion, Cheynell, Francis 1643 42809 280 235 0 0 0 0 120 F The rate of 120 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-06 Judith Siefring Sampled and proofread 2004-06 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE Rise , Growth , and Danger OF SOCINIANISME . Together with A plaine discovery of a desperate designe of corrupting the Protestant Religion , whereby it appeares that the Religion which hath been so violently contended for ( by the Archbishop of Canterbury and his adherents ) is not the true pure Protestant Religion , but an Hotchpotch of Arminianisme , Socinianisme and Popery . It is likewise made evident , That the Atheists , Anabaptists , and Sectaries so much complained of , have been raised or encouraged by the doctrines and practises of the Arminian , Socinian and Popish Party . By FR. CHEYNELL late Fellow of Merton College . Vt Judai olim volebant audire Populus Domini cùm essent non populus , Osc. 1. 9. jactabant patrem Abraham cùm essent ex Diabolo , Job . 8. 44. Sic Sociniani quoque titulum Christianorum sibi arrogant , & Fratres nostri Spirituales haberi petunt , cùm unum nobiscum Patrem Deum Trin-unum minimè agnoscant . Vide D. Stegman . Photinianism . Disp. 1. p. 4. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , inquit Philosophus ; parum itaque Rationales sunt Sociniani qui deteriora sequuntur . LONDON , Printed for SAMUEL GELLIBRAND , at the Brazen Serpent in Pauls Church-yard . 1643. TO THE RIGHT HONOVRABLE the Lord Viscount Say and Seale , &c. Peace . NOBLE SIR , LEarned Casaubon assures me that when the Greek Fathers wrote to a wicked man they were wont to salute him with that Apostolicall benediction , Grace be unto you : but when they wrote to a religious man they used the ordinary Hebraisme , Peace be unto you , because Peace doth suppose Grace , and doth comprehend all outward blessings . I am sure your very enemies gave you this testimony at Oxford , that you were a man of Peace , but as it followes in the Psalme , when you spake for peace they were for warre . Psalme 120. 7. All that your Honour desired was , that ( as it became gowned men ) they would take up their bookes , and lay down their armes ; that they would not protect Delinquents any longer , but yeeld them up to a legall tryall . You desired that nothing might be tumultuously attempted , but all things orderly reformed . You engaged your Honour to them that what Plate you found in places fit for Plate , the Treasury or the Buttery should remaine untouched , and most Societies engaged themselves by a solemne promise , that they would never give their consent that their Plate should be put to any other use then what was sutable and according to their oath , and the intention of the Donours , their successors having in all these respects as great an interest in the Plate as themselves ; Nay they generally confessed that they had no more power to aliene their Plate then their Lands . In confidence of their promise you told them you did leave their Plate in their owne custody , which otherwise you would have secured , and in confidence of your Honours promise they brought forth their Plate , and made publique use of it , even whilest the souldiers were in towne ▪ Your Lordship found the University ( as the Reverend Doctours had left it ) groaning under a kinde of Anarchy ; for it was thought fit by the Round-house , that the University should be dissolved , and every man left to doe what seemed good in his owne eyes . It was suggested by a Doctor well read in Politiques , that if they did not dissolve the University , the Parliament would dissolve it ▪ But your Honour made it appear how much you did abhorre an Anarchy , and honour the Vniversity ; you assembled those few Governours of private Colledges which were at home , and the Substitutes of all that were absent , you consulted them how the Vniversity might be put into its right posture : You assured them that it was not the intent of the Parliament to change the Government or infringe the Liberties of the Vniversity , & that though the new Statutes were justly complained of , yet you conceived it fit that the Vniversity should for the present be governed by Lawes that were none of the best , rather then left quite without Rule , or government ; they all confessed that you behaved your selfe more like a Chauncellour then a souldier , for the Vniversity was not over-awed by a garrison , or over-ruled by a Councell of warre . You did not impose any Taxes upon the University , you did not go about to perswade them that Guns were Mathematicall Instruments , and therefore they might buy guns with that very money which was bequeathed and set apart for Mathematicall Instruments ; you did not importune any Scholars to list themselves in your Regiment , nor did you desire that Doctours would turne Commanders , or that any Commanders should be created Doctours , or boyes created Masters , lest there might be an Anarchy even in Convocation by such a Premeditated Confusion ; and yet such counsells and practises have been suggested by some , that are none of the meanest Ranke . When I was commanded by speciall warrant to attend your Honour , ( deputed by both houses of Parliament for the service of King and Parliament to settle Peace and truth in the Vniversity of Oxford , and to reduce the said Vniversity to its ancient order , right Discipline , and to restore it to its former priviledges and liberties ) there was notice given of a pestilent book very prejudiciall both to truth and peace , and upon search made , the book was found in the chamber of Mr. Webberly , who had translated this Socinian Master-Peece into English for his own private use , as he pretended ; to which vain excuse I replyed that I made no question but he understood the book in Latine , and therefore had he intended it only for his own private use , he might have saved the paines of translating it . Besides the Frontispice of the book under Mr. Webberlies own hand did testify to his face that it was translated into English for the benesit of this Nation . Moreover there was an Epistle to the Reader prefixed before the booke ; ( I never heard of any man yet that wrote an Epistle to himselfe ) and therefore sure he intended to print it . Finally , he submits all to the consideration of these times of Reformation , and the Reformers have thought fit that it should be answered and published . I desired at the first Intimation to decline the service , because it were better to confute Socinianisme in Latine ; but I have since considered that 1. The opinions of Abailardus , Servetus , Socinus , are already published in English in a book entitled Mr. Wo●●ns defence against Mr. Walker , and therefore if this Treatise had been suppressed , their opinions would not be unknown , for they are already divulged . 2. The opinions being published in English without a confutation , it is very requisite that there should be some Refutation of the errours published also , for it is not fit that a Bedlam should go● abroad without a Keeper . 3. If there be but just suspition of a Designe to introduce damnable heresies , it is requisite that the grounds of suspition should be manifested , especially if it be such a pestilent heresy a●Socinianisme is ( which corrupts the very vitalls of Church and State ) it is fit the heresy should be early discovered left both Church and State be ruined by it . 4. The Parliament is much blamed for imprisoning the Translatour without cause : and it is much wondered at that his Chamber should be searched by officers : now the cause of both will appear . The Translatour and his work were so famous that there was notice given of his good service intended to this Nation , upon notice given there was a search made , now upon search made the book being found , and the Translatour apprehended , the Parliament is rather guilty of his release then of his Imprisonment . 5. The Translatour cannot complain of the publishing of it , because ( as hath been shewn ) he himself intended to publish it , he submits all to these times of Reformation , and so doe I , let the Reformers judge . This book belongs to your Honour , because it is but a Prodromus or Fore-runner to make way for a full answer to Master Webberlies Translation , and therefore I present it to you , not only because Master Webberlies book was seised on by your Lordships warrant ; but because I know your Honour hath ever patronized the true Protestant Religion , for Protestants doe not place Religion in shadowes and ceremonies ; and because you justly abhorre all superstitious rites , whether old or new , all judicious men will esteem you the stricter Protestant . That you may testify your dislike of Schisme as well as Heresy , you have discovered and refuted the uncharitable and bitter errour of the Brownists . You have studied Nazianzens law of Martyrdome , neither to seek nor fear danger ; the first would be rashnesse , and the second cowardlinesse . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . You are not of the sect of the Elcesaites whereas Eusebius and Augustine testify ) taught men to deny the faith in time of Persecution , and yet to keep it still in their heart , forgetting that of the Apostle , that with the heart man beleeves unto righteousnesse , but with the mouth confession is made unto salvation . Rom. 10. 10. You have learnt to be a good Christian , and therefore a good Subject ; Conscience will bind you to obedience , and no other Bond will hold men close to their duty ( to that Allegiance which is due by the Law of God and the Land both ) in these treacherous times . It was the wisedome of that famous Emperour to banish all Renegado's from his Court , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as Traytours against God himselfe , for he considered that they who betrayed God for feare , would not stick to betray their Prince for gain . I dare say that you are the Kings sworne servant , and all men say that in your place you doe advance the Kings Income to the highest , nay some have been bold to say that you have lesse care of the subjects profit , then of the Kings . Your devotions speak you a Royalist , none prayes more heartily for the King ; It is your Iudgement that the Kingdome cannot be preserved without an union between the three Estates by which the kingdome is governed , and if you might have been heard you would have petitioned , and sollicited for an happy union between King and Parliament , only you conceive that an union between a Court of Justice and capitall Delinquents , is intolerable , and an happy union between Protestants and Papists altogether impossible : We cannot forget how many leagues the Papists broke in 6. yeares space ; I reckon from 1572. to 1588. Wise Homer and witty Aristophanes were both in good earnest when they said that no man that had either wealth or Innocence could delight in Civill Warre , and Aristophanes shewed himselfe as good a Statesman as a Poet in his sweet lines of Peace , where he advises all men to beware how they enter into a league of Peace with men that are unpeaceable ; and sure Delinquents and Papists are none of the trustiest or meekest men ; What ( saith he ) shall Gulls confide in Foxes ? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Papists will certainly count us Protestants Gulls indeed ( well we may be as innocent as doves , but we are as simple as Gulls ) if we confide in Jesuited Foxes ; let the woolfe and the sheep be first married , and see how they agree : let us try whether we can make a crabbe goe streight forward , or make a Hedge-hog smooth . — {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. If we say to the Pope as the men of Jabesh said to Nahash , Make a covenant with us and we will serve thee , the Pope will answer like Nahash the Ammonite , On this condition will I make a covenant with you , that I may thrust out all your right eyes , and lay it as a reproach upon all England , all Israel , all the Reformed Churches , 1 Sam. 11. 1 , 2. If wee have lost our eyes already , let us be avenged on the Philistines ; the Lord strengthen us , as Sampson said , that we may overthrow the pillars upon which Rome stands , so shall we be avenged of the Romane Philistines for both our eyes . Judges 16. 28. But there are other Philistines namely Arminian and Socinian Philistines , by which Church and State are much endangered , and it is the businesse now in hand to lay open their mystery of iniquity to the publique view . Wee may say to these pestilent Heretiques as well as to malignant Statesmen , Ita nati estis ut mala vestra ad Rempub. pertineant ; for there are no greater Statesmen in the world then the English Arminians , and Popish Socinians ; for such Monsters hath England nourished as are not to be found in all Africa . Herod and Pilate , the Romane and the Racovian Antichrist , are made friends in England , all the Grand-Malignants , Arminians , Papists , and Socinians are of one confederacy , all united under one head the Arch-Bishop of Canterbury , the Patriarch or Pope of this British world , alterius orbis Papa as his Brother-Pope hath given him leave to phrase it , because he saw the Arch-Bishop too proud to acknowledge his Supremacy , but forward enough to maintain any other point of Popery , & ready to joyn with him to suppresse all Pure Protestants . If this Design take effect , there may wel be a reconciliation professed & established between Rome and Canterbury , the two Popes may divide the spoile of the Church betweene them if they can but agree at parting . Whether some have not endeavoured to make such a Reconciliation ; whether all points of Popery almost have not been greedily embraced in England , and that of the Popes Supremacy only rejected , more out of pride then conscience , let the prudent judge , they have light and evidence enough , and new evidence is dayly produced . The Lord unite the King and Parliament , that Truth and Iustice , Piety and Peace may be established in our dayes : so prayes Aprill , 18. 1643. Your Lordships humble servant , Fr. Cheynelz . It is ordered this eighteenth day of Aprill , 1643. by the Committee of the House of Commons in Parliament concerning printing , that this book intit●led The Rise , Growth , and Danger of Socinianisme , &c. be printed . Iohn White . Chap. I. Of the Rise of Socinianisme . THe Socinians have raked many sinkes , and dunghils for those ragges and that filth , wherewith they have patched up and defiled that leprous body which they account a compleat body of pure Religion . Ever since the world was possessed with the spirit of Antichrist some Malignant Heretikes have been ever and anon desperately striking at the Person , the Natures , the offices , the grace and Spirit of Christ . Cerinthius and Ebion began to blaspheme Christ , even in the Apostles time . I need say nothing of Theodot us Byzont in us , Paulus Samosatenus , Arius and the a rest ; yet it will not be amisse to shew wherein the Socinians have refined or enlarged the ancient heresies , which have been long since condemned to hell . Ostorodus would not have the name of Ebionites imposed upon the Socinians , quia vox Ebion Hebraicé egenum significat , Praef. Iust. pag. 10. 11. it seemes they would not be counted mean conditioned men : and there are some indeed and those no beggers ( unlesse it beat Court ) who are too much addicted to Socinian fancies ; and yet if that be true , which Ostorodus cites out of Eusebius , that the Ebionites were so called because they had a mean and beggerly opinion of Christ , sure the Socinians might well be called Ebionites , for none have baser and cheaper thoughts of Christ , then they . If Ostorodus had thought it worth while to have consulted Eusebius his Ecclesiasticall history , lib. 3. cap. 24. or Epiphanius Haeres . 33. he might have seen another reason why those heretikes were called Ebionites . The Socinians take it no lesse unkindly that they are called Arians . Ex consensu tantùm in principalibus cum Ario de Jesu Christo , Arianismi jure quis argui potest ? saith Smalcius . It is well he confesses that they may be called Arians who agree with Arius in the maine , I deny that the Arians had higher thoughts of Jesus Christ , then the Socinians . The Arians were termed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , because they maintained that Christ was created {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Some Arians did acknowledge that Christ was equall to the Father in essence and nature , though they denyed him to be of the same essence with the Father ; and others of them did only say , that the Son was unlike the Father , and were therefore called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; yet these also were cōdemned because neither of these sects would acknowledge the Son to be consubstantiall with the Father ; for if they would have confessed that the Father and the Son were of the same essence , they would never have said that their essence was equall , but rather that their persons were equall , and their essence the same ; for equality is ever between two at the least : therefore by saying that their nature was equall , they implyed that they had two different natures . And they who talked of a dissimilitude of nature , must necessarily suppose , that the Father and the Son had different natures , for a nature cannot be said to be unlike it selfe : and if this latter sect by dissimilitude meant an inequality , then they were blasphemously absurd , in fancying that there was majus and minus in the same most indivisible , and single essence . Reverend Beza hath set this forth to the life , in his preface to the description of the Heresy and Perjury of that Arch-heretike , Valentinus Gentilis , Ariomanitae — in duas minimùm factiones divisi sunt , nempe in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . He disputes the the point , whether {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} did not imply as much as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} — nisi voxilla {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( sicut de Dionysio Corinthio , Basilius ad fratrem scribit ) commodâ quadam interpretatione ( sed plane ut mihi videtur violentâ ) leniatur , Nam certè in unâ eademque prorsus essentiâ nullus est neque aequalitatineque inaequalitati locus , utpote quae minimùm in duobus cernantur ; ac proinde in hypostasibus , non in essentiâ spectare aequalitatē necesse est . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} — qui Filium Patri faciebant dissimilem , se vel Arianos prodebant vel stolidos , quum in simplicissimâ & singularissimâ naturâ , nempe Deitate , majus & minus quiddam imaginarentur , pag. 4. & 5. By this and much more which might be added , it doth plainly appeare that if the Arians were not more Rationall , yet they were more devout then the Socinians , they had a a more honourable and reverent opinion of Christ . For the Socinians will not acknowledge that God and Christ are equall , or like in nature . The Socinians make Christ , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Arians thought him the most excellent of all creatures , and therefore said , that he was created before any other creature , and used by God as an Instrument to create the rest , as Doctor Stegman observes , Disput. 1. pag. 3. Finally the Arians and Socinians agree in this , that both deny Christ to be consubstantiall with the Father , and therefore though they differ in telling their tale , in explaining their errour , yet both agree in the maine , and that 's ground enough to call them Arians , if Smalcius may be Judge . Doctour Stegman usually cals the Socinians , Photinians , and therefore entitles his own book Photinianismus ; and the Socinians doe acknowledge that they agree with Photinus in the maine , yet they say it is not sufficient ground to call any man Photinian because he agrees with Photinus in Fundamental points ; but Smalcius tells us that Socinus was the servant of Christ , they own his doctrine , and own the man as their fellow-servant : Quid Photinus ? quid alii ? nisi servi Christi ? they give him and others that are as bad as he is , the right hand of fellowship ; and it is commonly conceived that Mahumetisme took his rise from Photinianisme . I have no book about me , that fhewes so clearly what the Photinians held , as Iacobus ad Portum Professor of Divinity in Academia Lausannenfi , in its Epistle Dedicatory , Doc●erunt Christum Iesum naturâ esse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , gratiâ divinâ tamen insigniter ornatum , eumque tum demum esse coepisse , cùm in utero virginis Mariae conciperetur ; ac proinde verbum Dei , vel Deum non aliter in ipso quàm in aliis Prophet is habitasse , nec ipsi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} aut {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unitum fuisse , sed tantum gratiâ & efficaciâ ipsi assedisse : ipsum denique esse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , non autens {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ut loquuntur , ex quâ infoelici haeresi postmodum Mahumetismus ortus esse perhibetur . Others call the Socinians Samosatenians , and therefore Thalyaeus calles his booke in which he answers the arguments of Socinus , Eniedinus , Ostorodius , and Smalcius , Anatome Samosatenianismi , in which he shews that the Socinian glosses are of the same colour with Turkish and Iewish blasphemies ; the four Professors of the Theologicall Faculty at Leiden , have given a large commendation of Thalyaeus in their approbation , printed before the book , and signed with the hands of all the Professors , in which they with one voice vote Socinianisme to be Recoct Samosatenianisme ; Impiam Pauli Samosateni sententiam melior & sanctior Ecclesia sub Cruce adhuc militans , ut enata fuit exhorruit , eaque mox publico Episcoporum judicio execrata est . Scriptum illud conscriptum contra renatum & ab infausto illo Socino ejusque asseclis recoctum Samosatenianismum censemus pie docte & solide &c. The Samosatenians did borrow their name from Paulus Samosatenus Bishop of the Church of Antioch , and therefore his practises were the more abominable , because he poysoned that Church , in which Disciples were first called Christians , with Hereticall blasphemies against the Lord Christ , as reverend Beza observes . I find in Augustine that Artimonius did first broach this heresy , and Paulus Samosatenus did revive it ; but I need say no more of the Samosatenians , having said enough already of the Photinians , for Photinus did confirm that heresie which Samosatenus did revive , and therefore the followers of Paulus Samosatenus . were more commonly called Photinians then Paulians , or Samosatenians . And though Philaster reckon Samosatenus his heresy by it self , & Photinus his heresie by it self , yet to shew that they were not different heresies , he saith Photinus did in all things follow Paulus Samosatenus . I do not reckon up all the disorderly Heretikes in order , take them as it happens . Nestorius denyed that the self same person was God and man , he would not acknowledge that the Word was made flesh , only the Word was with that flesh , ( by an effectuall Presence ) which was taken of the substance of the Virgin , Affirmabat enim {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} illi carni ex Mariâ prognatae nonnisi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} adfuisse , as learned Beza declares it in brief . If any man desire to be further acquainted with the opinion , and the desputes about it , let him reade S. Cyril , and peruse the famous and Orthodoxe ( not the spurious and surreptitious ) Ephesine Councell , and he may receive full satisfaction . The Socinians are farre worse then Nestorius , for they do not onely deny , that the selfe same person who was borne of the Virgin , is the second person in the Trinity , but they utterly deny that there is any second Person , or third Person which is Consubstantiall with the Father . Having mentioned Nestorius , I must not skippe over Eutyches , who in opposition to Nestorius his dividing of the Person of Christ , did vainely imagine , that the natures of Christ were mingled , and so he confounded both natures , and their Essentiall properties : Yet the Eutychians did grant that there were two natures in Christ , which the Socinians deny . The time would faile me , or at least the Readers patience , should I shew how the Socinians agree with the Noetians , who maintained , that there was but one person in the Godhead : with Macedonius , who denied the Holy Ghost to be a Person : with the Pelagians , concerning their deniall of the Image of God in Adam before his Fall , and their maintaining of Free-will , and denyall of originall sinne since the Fall . In a word , how they agree with the Valentinians , Marcionites , Cerdonians , Manichees , Apollinarists , Sabellius , the Donatists , Sadducees , Papists , Anabaptists , Schwenckefeldians , Antinomians , and I know not how many more of the like stampe , hath beene shewen by others already , and the manifestation of their errors in the ensuing Treatise will sufficiently declare . I will passe over many things very observable , because I would willingly discourse at large of some later passages , and subtile inventions by which Socinianisme was introduced into forraine parts , and in some parts established by the suffrage and subscription of too many eminent wits , and great Scholars . But I must not in my haste forget Abeilardus , or as Platina cals him , Baliardus , as Bernard , Abailardus , his name in our English tongue may be Balard ; he flourished about the yeare 1140. he had a very ready discoursing wit , and is by some voiced to be the first founder of Schoole-divinity ; whether he maintained all those heresies which Bernard layes to his charge , I shall not now stand to dispute , there is some cause of doubt ; Abeilard lived to make his Apology , and if it was but an honest Recantation , he hath made some amends . Learned Mr. Gataker in his Post-script to Mr. Wottons Defence , pag. 40. & 41. will direct you to Authors , from whom you may receive better satisfaction then I can for the present give , unlesse I were furnished with a better Library . I shall not doe Postellus so much honour as to take notice of him ; as for Servetus , I will not staine my paper with his blasphemies : Mr. Gataker hath shewen his chiefe assertions in the booke forecited from the 42. to the 47. page ; it is much questioned whether the Senate of Geneva did not deale too severely with him . Samosatenus , Arius and Eutyches did all revive in that Cerberus , he was both admonished and refuted by three learned Divines of that age , Oecolampadius , Melanchthon & Calvin ; he had time enough given him to recant , hee did stubbornely maintaine his cursed blasphemies for thirty yeares together , as Beza shewes ; Ob triginta annorum blasphemias execrabiles & indomitam pervicaciam ex Senatus Genevensis sententiâ justissimo supplici● affectum , quis non tandem nisi planè furiosus & excors abominetur ? The Senate of Geneva were in good hope by this exemplary punishment upon Servetus to crush this Cockatrices egge , and kill the Viper ; but for all this some under hand , and others more boldly and impudently did seduce the people . Bernardine Ochin seemed to be an Academik , a meere Sceptik in Religion , he questioned all things , and determined nothing ; Lalius Socinus carried the matter with such a cleanly conveyance , that he was scarse taken notice of , though he received some checks and admonitions , yet most men thought charitably of him during his life ; his black designes were not fully discovered till after his death ; this is the Grandfather of the Socinians ; but I will say no more of him yet , till I have shewen what pra●kes were played by those bold fellowes , who acted those tragedies openly upon the Stage , which Lelius composed behinde the Curtaine , Valentinus Gentilis practised at Geneva , George Blandrate a Physitian in Poland , and Transylvania . Give mee leave to make but two or three observations by the way , and I shall open the practises of these impudent Hereticks more fully to you . First , the Devill hath done more mischiefe in the Church by counterfeit Protestants , false brethren , then by professed Papists , open enemies . Secondly , observe that vaine curiosity did betray the Churches , and make them a meere prey to these subtile Hereticks ; most men have an itching desire to be acquainted with novelties , and at that time the Churches were very inquisitive after a more Rationall way of Divinity , they began to examine the Articles of faith , especially the Article of the Trinity , by some received Axiomes of Philosophy , and by that curiosity puzled their reason , and lost their faith . Thirdly , though Poland and Transylvania were grievously infected , yet the mischiefe came from Italy , as reverend Beza observes , and therefore cryes out , Sa●è fatalis esse videtur P●lonis Italia . Besides the flame brake out first in the Italian Church at Geneva , though the coales were dispersed and blowne too in other places . The Italian Church had some warning given by the execution of Michael Servetus in the yeare 1553. but that Church was too indulgent for foure or five yeares , yet at last the Elders of the Italian Church , perceiving that some of their flock began to oppose the doctrine of the Trinity , they thought fit to set forth some forme of Confession , unto which they required all to subscribe , upon the eighteenth day of May , 1558. They all protested by that Faith whereby they were oblieged to God , that they would never purposely and malitiously directly or obliquely oppose that Confession , or favour any Forme , or Sect which did make the least appearance of dissenting from it ; and whosoever did violate this Protestation , should be held a perjured and perfidious man . Valentinus Gentilis made no great haste to subscribe , but being called upon , he testified his consent with his owne hand . Yet not long after , he said he was pricked in conscience for subscribing to this Forme , and therefore contemned his Protestation , and endeavoured to seduce the simple people ; whereupon he was convented before the Senate of Geneva , the points in Controversie being rationally discussed , and Valentinus nonplust , he had nothing to say , but that he was not well versed in the art of disputing , which was notoriously false , for he was an acute subtile man , as appeares by his Confessions , Epistles , Replies ; his sublime notions about the Essence , and Subsistences of the Trinity and Quaternity ; that one question did sufficiently discover his subtilty , An Essentia divina ex Semetipsa absque ullâ consideratione Personarum sit verus Deus ; and that Thesis of his , Deus Pater solus verus Deus est Essentiator , hoc est Informator individuorum , nempe Filii Spiritusque . The God of Israel ( saith Valentine ) is the onely true God the Father of Jesus Christ ; and so by opposing the Father to the Son , and affirming that the Father only was the true God , he did clearly deny the Son to be the true God . Clare apparet ( saith the Senate ) quum Patrem opponis Filio & uni duntaxat veram Deitatem tribuis , te excludere alterum , quem cum illo confers — Facessat antithesis inter Patrem & Filium ubi fit Deitatis mentio — In comparatione fingis duo Antitheta , Patrem opponis Filio ac si in solo Patre esset Dei Essentia — Filium essentiatū à Patre dicis , à Seipso esse neg as — Jamsi Essentia divina sit in solo Patre , vel eripies eam filio , vel partibilem finges , utcunque n●nc centies concedas Filium esse verum Deum , spoliatus tamen suâ essentiâ titularis solùm erit Deus . — Individua tibi somnias quorum singula partem Essentiae obtineant — Deus Indefinite est ingenitus , & Pater etiam Personae respectu ingenitus , filius autem respectu Personae à Patre est genitus — Non abstrahimus personas ab Essentia , sed quamvis in ea resideant , distinctionem interponimus . Hoc sensu Individuos Tertullianus vocat Patrem & Filium , non autem ( ut tu stul●e imaginaris ) Individua , quae sub Specie comprehendantur . To this effect the Senate answered Valentines subtilties ; I have put it close together , that I might not be tedious , and yet manifest upon what grounds this great wit was condemned by that grave judicious Senate . He had one question more , which he tooke much pride in , namely , Utrum Essentia concurrat in Trinitatem ? to which the Senate answered , Essentia non concurrit ad distinguendas personas , nec tamen personae sine essentiâ sunt — Veteres ad Personas tantum nomen Trinitatis retulerunt — Quarum rerum dices esse Trinitatem ? Respondes , tria concurrere , Essentiam , Filium , & Spiritum . Hinc verò plane perspicitur te essentiam Filii & Spiritus exinanire . This conceit of Valentinus , that the Essence , Sonne , and Spirit , make the Trinity , did at once deny the Person of the Father , and the divine Essence of the Sonne and Spirit ; for , observe how he puts in the Essence to make up the Trinity , and so left out the Person of the Father , and by opposing the other two Persons to the Divine Essence , he did imply , that they had an Essence different from the Divine Essence . Valentine having received this full answer from the Senate , was much enraged , but upon second thoughts , he fell to his devotions , made some shew of repentance , and seemed to be satisfied ; nay , hee proceeded so far as to write to the Senate , and acknowledge that he was fully convinced by the cleare and solid reasons laid downe by the Consistory , in their answer to his objections : Nay , farther yet , he descended to particulars , and confessed that they had manifestly proved , that those three grounds upon which all his fancies were built , were all most false and absurd . First , saith he , I have offended in that whilest I affirmed , The onely God of Israel to be the Father of Iesus Christ , I considered not that by opposing the onely God to Christ , I denied Christ to be God . Secondly , I was too rash in considering the Divine Essence out of the three Persons , and concluding from thence , that the Essence and the Trinity of Persons made a Quaternity : for now I perceive that the Divine Essence cannot be considered anywhere , but in the three Persons . Thirdly , I have offended , in that I said the Person of the Father was Sophisticall . Upon these rotten ruines ( saith Valentine ) did I build many false consequences , which now I doe abhor and detest , and professe that I beleeve the doctrine of the Trinity in the sense of your Consistory ; O my conscience hath beene wounded for my inconsiderate answers to that excellent Divine and servant of God John Calvin ! but I have acknowledged my fault with hearty sorrow , and I make no question but the searcher of hearts hath forgiven me ; I beseech you likewise to forgive me , for I beleeve that the trouble of my minde will bring forth such fruits of repentance in my future conversation , as will wipe off this offensive blot wherewith now I am bespotted and stained , I hope the clemency of the holy Ministers is such , that they will receive such a miserable stray beast as I am into their fold againe , and triumph at my conversion . Hee proceeded farther yet , made a solemne and orthodoxe confession of his faith , and a Recantation of his errors on the 29. of August 1558. At last having abjured his errors under his hand , the Senate in hope that his repentance was cordiall and sincere , they commanded him to walke bare-headed , bare-legged and bare-foote thorow every street in the City , with a Trumpet blown before him , and a light in his hand , then to kneele downe , aske pardon of the Senate , and burne all his heretical Doctrines with his owne hand , all which he did upon the second of September following . Behold the mercy of Geneva to one that was but hopefull , though he had beene an Heretick , a Schismatick , a Seducer , they forgave him , and gave him leave to come forth of prison , without taking any Sureties , because he pleaded that he was a stranger , and poore , onely they tooke an oath of him , that he should not depart the City without their licence : but he soone brake his oath , and fled not far off to Gribaldus and Alciatus , two of his owne stampe , and faction ; but he met there with a Governour of a resolute spirit , who began to enquire into his dangerous opinions , and being fully informed of their desperate malignancy , he committed him to prison for a while , but not long after released him , and gave him a faire warning , but no sooner he enjoyed his liberty , but he presently published his opinions in print , and abused the Governour with a dedication , as if the book had been published by the Governors consent and Authority . Not long after he travails to Lyons where he was imprisoned for the space of 50. days , but he pretended that he did only oppose Calvin in the carriage of some controversies , and by that meanes the Antichristian spirit , which reignes in the bosome of Papists , did incline them to forgive and release him ; it seems the Papists cares not what Article of faith be denyed , nor how much Jesus Christ be dishonoured , so Calvin be opposed , for by this silly shift he got o●t twice from the Papists . Confessionem it a potuit attemper are ut à Papist is admitteretur , solùm Evangelicas Ecclesias , & nominatim Calvinum perstringens , &c. and by that means he made his first escape ; his second escape was obtained by the selfe same shift . Libellum Antidotorum & confessionem sic potuit attemperare ut judicaretur solum Calvinum impugnare , non ipsam Trinit atem ideoque solutus carceribus dimissus est ; as Aretius relates in his History of Valentine . But hee was not satisfied yet , unlesse he could beguile Protestants as well as Papists , he went therefore over into Poland , and joyned with Alciat , and Blandrate , in seducing the Polonian Churches , he confirmed his Doctrines by Sophistry , some fragments out of the Fathers , and some pieces of the Alcor●● , to shew that he intended to please the Turks , as well as the Papists , and to quarrell only with the Protestants ; his friend Alciat turned direct Mahometist being led to it by his principles ; but Valentine expressed himself in a more reserved and cunning way then Alciat or Blandrate , whereupon there fell out some difference between them , and so by Gods providence they did the lesse hurt in Poland , but there they continued above two years , but at last the King of Poland took notice of them , and intended to have published an edict against their hereticall blasphemies , but then the Antichristian spirit stirred up Cardinal Hosius , to suggest another course to his Majesty : but God moved the King to banish all strangers , Innovatours in Doctrine , and Perturbers of the Peace , out of his kingdome , upon the 5. of March , in the yeare 1566. Being banished out of Poland , and knowing that Calvin was dead , he thought fit to return into the old quarters , never dreaming that he should have faln into the hands of the old Governour , whom he had formerly a bused in so high a nature ; but by divine providence the same person though it was not his turne , was governour of that province , ( vide supra , p. 10. ) as Aretius declares , Gaium ipsum accedens , cui idē adhuc praefectus ( prorogat â forte ipsi extra ordinem ejus provinciae administratione ) praeerat . Valentine thought it his best course , to put a good face upon the matter , and challenge any man to dispute with him , but the Governour well knowing , that he had been often disputed with , and fairly admonished , cryed , Fiat quod justum est , and clapt him up close prisoner , upon the 11. day of June , 1566. The province being under the jurisdictiō of the Senate of Bern , Valentine appealed from the Governor of Gaium to the Senate of Bern , & he was brought thither upon the 19. day of July . When he was examined , the Senate charged him with heresy , Perjury , blasphemy , Schism ; and over and above that , he had joyned with Alciat and Blandrate , in seducing the simple people . To which he answered , that he had nothing to do with either of thē , for Alciat , saith he , is a Mahumetan , and Blandrate is a Sabellian and Samosatenian ; he complained that those Churches which were called Evangelicall , or Reformed Churches , were still too much enslaved to the Pope ; and yet when he was among the Papists he saw his own confession , of that which he called his Faith , passed currant enough . Nostras ecclesias damnari quasi adhuc Papatui servientes , quum interim ipse inter Papistas constitutus posset confessionibus editis elabi . He was questioned for a book which he dedicated to the King of Poland , in which he repeated the confession of his faith , which was confuted at Geneva , and subjoyned his book of Antidotes , in which he indeavours to refute certain Theses collected out of Augustines 15. bookes , de Trinitate , and the 13. chapter of Calvins first book of Institutions , which treats likewise of the Trinity . Finally , he made some sharp Annotations upon Athanasius , and confirmed his own opinion out of the Alcoran . The Senate picked out all his Calumnies , Impostures , blasphemies , heresies old and new . Wherein Valentine agreed with Arius , is shewen by Aretius , in the 8. chapter of his History ; if any man desire to peruse the determinations of Justin Martyr , Ignatius , Tertullian , Augustine in this great article of the Trinity , he may read them at large in the same History , from the 13. to the 17. chapter . I must hasten to bring Valentine to his deserved punishment ; the Senate had treated with him , from the 5. of August to the 9. of September , and he remained still stubborn , and pertinacious in his blasphemies , and therefore the Senate pronounced sentence of death upon him , which was accordingly executed ; for he could not by prayers , teares , arguments , entreaties , be wrought upon to change his mind : he had a faire warning given him before , by the Senate of Geneva , if he had had the grace to have taken it , their Charge ranne high , and their Admonition was Propheticall . Filium Dei quem praedicamus , in Diabolum transfiguras . Deum quem colimus , vocas Deum Turcarum , multaque ejus generis , sed vide miser ne te praecipitaverit tuus furor ut voces emitteres quae per jugulum redeant . It is now time to draw the curtain and look for Socinus who most of this while , played least in sight , till he went quite out of sight , in the yeare 1562. Laelius Socinus was the tutor and unckle , Faustus Socinus was the Nephew and disciple ; Laelius did contribute materials , Faustus added Form and method to that monstrous body of errours and blasphemies which we call Socinianisme . Laelius Socinus was borne in the yeare , 1525. his parents were of good rank and quality , his Father was styled , IC . torum Princeps . The life of Socinus is written by a Polonian Knight , who was tender of his honour , who hath also set forth a dissertation , which he desires may be prefixed before the works of Faustus , or rather the notions of Laelius digested into order by Faustus ; and out of those two treatises we may pick something to give light to the originall of Socinianisme ; but we are most beholding to D. Calovius , who hath handled this argument more distinctly , then any man that I have met with , and he saith that about four yeares after Servetus his death in the year 1557. Laelius Socinus did underhand encourage them who had raked in Servetus ashes , and blowed some coales that were yet alive , and from thence raised a blacker flame . Laelius then , no doubt , favoured Valentine , for about the year 1558. Valentine began to shew himself , and in that year , the Italian Church put forth their orthodox confession about the Trinity at Geneva , as hath been already shewed . Moreover the Polonian Knight saith , that Laelius did take speciall care of his country-men , quodque praecipue suos erudierit Italos : and though Laelius did keep his most usuall residence amongst the Helvetians , yet his letters travelled up and down the world , and he now and then visited his countrymen in person , who were banished into Poland , and Germany ; he went twice on pilgrimage , to gaine some Proselytes in Poland , first in the year , 1551. and afterwards in the yeare , 1557. and there he infected many of the Nobles with his pestilent heresies , which have found such good entertainment ever since , that Poland doth to this very day ( the Lord of heaven be mercifull to them ) labour under that deadly disease . But it was Laelius his chief desire to instruct his three brethren , Celsus , Cornelius , and Camillus , in that which he called his religion ; and though they lived farre asunder , ( Celsus enim Bononiae , reliqui Senis agebant ) yet they held such intimate correspondence , that the seeds of this heresy were mutually cherished by their frequent letters . But his nephew Faustus was his best Scholar , and therefore by divers hints and intimations best acquainted with the secrets of his art . Ingenio Nepotis confisum plura divinanti innuisse , quàm discenti tradidisse ; ( saith the Polonian Knight ) non dissimulato inter amicos praesagio pleniùs haec atque foelicius à Fausto orbi prodenda ; and Faustus Socinus doth acknowledge that he did owe all his mysterious knowledge to his Unckle only , ( for he was never taught of God ) Praeter unum Laelium patruummeum — vel potius praeter paucula quaedam ab ipso conscripta & multa annotata , nullum prorsus magistrum me habere contigit . Epist. ad Maro . Sq. You may read particulars in D Calovius ( pag. 2. & sequ. ) I need not therefore descend to particulars since the confession is so generall ; only be pleased to observe that the heresy doth directly strike at the Nature , Person , Offices , Satisfaction , Sacraments of Christ . And as the Arminians are much offended with the ninth chapter to the Romanes , so the Socinians are as much offended with the first chap. of the Gospel according to Saint Iohn ; it was therefore Laelius one of his master-pieces to pervert that Scripture by a devilish gloss . I dare not give a more gentle Epithet : Faustus doth confesse that his Unckle Laelius did contribute all the stuffe out of which he framed his exposition upon the first part of the first Chapter of Saint John ; Illam verborum Johannis expositionem , & quae ad eandem adserendam produxit , sese magnâ ex parte è Laelii sermonibus , dum adhuc viveret , & post ejus mortem ex aliquibus ipsius scriptis sumpsisse & deprompsisse . V. Frag. duor . script . Socin. & Epist. 1. ad Dudith . pag. 13. But though Laelius Soci●us carried matters thus closely , and did all by sleight of wit and hand , yet about 3. yeares before his death he was shrewdly suspected for a Seducer , his brother Cornelius was apprehended , the rest fled for fear , Faustus his Nephew and disciple , fled quite out of Italy , to Lyons in France , Laelius in the mean time died in the yeare 1562. and the 37. yeare of his age , as Calovius assures me : Cum Faustus aliquandiu Lugduni in Gallia viveret , Laelius interi●s Tiguri extinctus est anno 1562. Aetatis ejus septimo supra trigesimum . All Laelius his notes were I beleeve committed to Faustus , qui patruo suo Laelio emortualis extitit , as the same Author , de origine Theol. Soc. § . 25. and therefore certainly most of his opinions would have died with him , had not this unlucky Faustus poysoned the world with them . For Faustus himself acknowledges that Laelius was very sparing in opening himself , except it were in some lighter controversies . Nolebat ille sententiam suamnisi in levioribus quibusdam controversiis omnibus aperire , ne turbarentur Ecclesiae , & infirmi quorum maximam semper habuit rationem offenderentur , & à vero Dei cultu ad Idola fortasse iterum adducerentur . Frag. F. Socini Disp. de Christi naturâ p. 5. Observe by the way that the Socinians doe not much differ from the Papists in any point in controversie between the Papists and Reformed Churches , unlesse it be in the point of Idolatry . But indeed there was one reason more why Laelius was so wary , he knew how it fared with Michael Serv●tus in the year 1553. & that severe example might well keep him in awe for 8. or 9. years after , about which time he died : and indeed Faustus seems to glance at some such reason , for he saith Laelius had observed that there was a custome which grew in request in some Churches , ut Execrabiles haberentur quicunque adversus receptas sententias vel mutire quidē ausi essent , in the place forecited . Nay I can easily guesse at a third reason yet , because Laelius had in former time before he was poysoned with Servetus his doctrines taught the same truths which are generally received in the Reformed Churches , and if he should have retracted so many opinions , the people would not have beleeved him in any thing he had taught , but would have quite faln off to Popery againe , as he conceived : for the people had a great opinion of his doctrine , though he was neither Doctour nor Pastor in the Church . Neve tandem divina veritas ab eo praedicata ( quineque Pastoris neque Doctoris officio in Ecclesia fungeretur ) ob auctoris non parvam ( I beleeve it should be , though 't is printed magnā ) auctoritatē magna Christiani orbis detrimento passim rejiceretur . Faustus Disp ▪ de Christi natura , pag. 6. It was therefore Laelius his master-plot to propound doubts & questions to such famous men as Calvin , & others in the Reformed Churches , as if he intended to gain some farther light ( when indeed he sought for further advantage ) by their determinations . Quod tamen ut omnem offensionem vitaret addiscendi tantum studio a se fieri dicebat : qua tamen ratione ab initio idem vere ab eo factum fuisse verisimile est , quare etiam Discipulum semper se , nunquam autem Doctorem profitebatur . Faustus ubi supra . Master Calvin did easily perceive his subtilty , and therefore gave him a faire but sharp admonition about the Calends of January , 1552. as the Polonian Knight doth confesse : Si tibi per aereas illas speculationes ( saith Calvin ) volitare libet , sine me quae so humilem Christi Discipulum ea meditari quae ad fidei meae aedificationem faciunt — Quod pridem testatus sum , serio iterum moneo , nisi hunc quaerendi Pruritum mature corrigas , metuendum esse ne tibi gravia tormenta accersas . Faustus saith that his Uncle was snatched away by an untimely death , non sine Dei consilio , that so those great mysteries which God had revealed to none but Laelius , might be made known unto the world . Cùm statim fere post mortem ejus , eorum quae ipse palam docere non audebat pars aliqua & literis consignari , & passim divulgari est coepta ; id quod eo vivente nunquam fortasse contigisset , amicis ex iis quae ipse scripserat non adhuc plene edoctis , & adversus praeceptoris voluntatem aliquid eorum quae ab ipso didicerant in vulgus prodere minime audentibus . Hac scilicet ratione Deus quae illi uni patefecerat omnibus manifesta esse voluit . Faustus ubi supra , pag. 6. & 7. I am at this great paines of transcribing , because Socinian bookes are so deare , every man will not pay a groat a sheete , the price that I am forced to , onely that I may declare the truth ; so much for Laelius . Faustus Socinus the Nephew of Laelius was borne in the yeare 1539 , two houres and three quarters before Sun-rising on the fift of December ; so scrupulous are some in calculating the nativity of this monster ; and he himselfe tooke notice of it in his Epistle Ad excellentissimum quendam virum ; He was of no meane parentage , his father was by name Alexander Socinus , and for his Policie , Subtilitatum princeps , as he was deservedly stiled ; his mother was nobly descended , the Polonian Knight hath shewen her descent , Matrem habuit Agnetem Burgesii Petruccii Senenfis quondam Reipub. Principis ac Victoriae Piccolomineae filiam . He studied the Lawes till he was about three and twenty yeares of age , and then hee betooke himselfe to the great Duke of Hetruria his Court , where he spent twelve yeares , onely he had so much leisure at Court , as to write a booke about the authority of the Scripture , in which he doth slily pervert the Scriptures , and lay a ground for all his hereticall blasphemies . This is all the account that can be given of him for 35. yeares . I doe not heare of any great brags ( though the Socinians doe make loud brags of him ) of his Logique , Philosophy , Schoole-divinity , the learned tongues , onely he spent some two or three yeares in digesting his Uncles Notes , and then thought he had learning enough to contradict all the Fathers and Councels , and undertooke to censure all the Reformed Churches , and to dispute with the greatest Scholars in the world : the presumption of his wit , besides the badnesse of his cause , did betray him to his adversaries , especially in the first prizes he played , and he was so subtile as to seeme ingenuous in acknowledging such oversights as he could not possibly conceale : Quod vero ais ( saith Faustus to Puccius ) supellectilem meam Hebraeam & Graeeam — teipsum latere non potest ejusmodi meam supellectilem non valde curtam modò , sed propemodum nullum esse ; Graecos enim fontes , ut egomet omnibus dico , leviter admodum degus●avi , Hebraeos vix dum attigi , &c. Socin. Resp. ad Def. Puccii , pag. 49. And he confesses that he made a great flourish in the world before he had any Logick , hee had vapoured against Puccius , Palaeologus , Volanus , and divers others , he had composed a Commentary on the first part of the first Chapter of S. Iohn , and on the seventh to the Romans , his Animadversions in Theses Posn . de Trino & uno Deo , & alia quaedam Imperfecta , as he saith , cum nondum Dialecticae ullam operam dedissem , ut post hac non mireris si in meis scriptis multa deprehenderis minus rectè tradita ac conclusa . Epist. ad excellentissimum quendam virum . It was no wonder indeed if a man that understood neither Greek nor Hebrew , nor Logick , should give many interpretations , and draw many Conclusions which will not hold . Now whether after the delicacies of the Court , and 35. yeares of his age mis-spent , he was so apt to mould his stiffe braines , and new-cast them into a Logicall forme , let the world judge . Socinus then was not the greatest Scholar in the world , though hee thought himselfe able to teach all the Church , and all the world . The Polonian Knight acknowledges that he was of an hasty cholerique disposition , praecipitem ad Bilem natura formaverat ; but it seemes his heat did evaporate at Court , In vita a●licâ deferbuisse juvenilem illum Socini astum , qui plerumque magna in magnos lapsus pr●cipitat ingenia ; and yet Marcellus Squarcialupus Socinus his good friend doth often complaine of him for his rashnesse , &c. as Calovius shewes at large : you may reade plentifull testimonies cited at length , Consid. Th. Socin. pag. 13. & 15. to him therefore I referre you . Faustus then had more subtilty then learning ; when he was not able to prove his opinions , he told his Auditours , Haec si vera non sint , verisimilia saltem & probabilia deprehendetis . He was of a ma●ignant wit , hee knew how to disgrace truth by scoffes and slanders , he thought to affright weake spirited men from the Protestant Religion , by telling them that they held opinions ( in particular that Christ is God ) which made Christian Religion ridiculous to Iewes and Turkes , Et exteris denique omnibus , but names none else . Haecque & hujusmodi alia quaedam , quorum ansam illis dedit graeca vox * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ingeniose quidem ( ut illis videtur ) & foeliciter comminiscuntur quae omnia — cùm ridicula magna ex parte appareant efficitur ( proh dolor ! ) ut Jesu Christi religio — & Judaeis & Turcis & exteris denique omnibus maximè sit ludibrio . Explicat . cap. prim . Ioh. pag. 9. Our superstitious men of late pressed us to comply with them , in hope of converting Papists from their superstition , by conforming our selves to the selfe same superstition , and now the Socinians would have us to deny Christ to be God , that we may convert Turkes and Iewes to the Christian faith : as if the best way to convert men to the Christian faith , were to deny a prime Article of our Christian faith ; or as if Jews and Turks would have a better opinion of Christ , if the Christians should deny him to be God , and so harden them in their beloved blasphemies ; and yet Faustus Socinus saith his friends did encourage him to write against that inveterate figment of the divine nature of Christ , Hac enim ratione — & Iudaeos & Turcas ad Christianam religionem allici posse , qui portentosis istis opinionibus quae Christianae fidei Axiomata esse creduntur ab eâ amplectenda semper sunt deterriti . Faustus , ubi supra , pag. 2. I should tyre out my Reader , if I should but reckon up the tricks and devices of this Faustus ; for he pretended just as our Translator here , to be a Reformer of the Reformers , nay of the Reformation it selfe ; he makes many glorious pretences in his booke called Solutio Scrupulorum . God ( saith he ) in this last Age intends to make many new discoveries , and to Reforme his Church more thorowly then ever . Luther he confesses hath discovered truths enough to carry us to Heaven ; Zuinglius and Oecolampadius reformed the Church in matters of great weight and moment ; they are justly to be extolled , because they have purged the Church from superstition and Idolatry , and caused all false worships to be abhorred ; but he doth very slily intimate , that it was now left to him to confute all errors which Luther , Zuinglius and Oecolampadius had not observed in the Church ; for saith he , though the Idols Temple is laid levell with the ground , no man hath as yet set up the Temple of Christ : nay he goes farther , Nec caementa & lapides ad illud extruendum parari ; and we may truly say , Socinus lapides loquitur , as the Comedian said ; and he knows full well how to daube with untempered morter . He hath written two other pestilent Books , in which he hath most cunningly vented his poyson , one is a booke which I never saw , De ss. Scripturae authoritate , which Calovius tels is one of his most subtile pieces , and seemes to be one of his first Essayes : Dominicus Lopez a Jesuit was so taken ( or mistaken ) with it , as to print it in the yeare , 1588. The other Pamphlet is a briefe discourse , De causâ ob quam creditur aut non creditur Evangelio Iesu Christi . In this second he speakes plainer then in the former , as they say who have read both , and they conceive that it was purposely put forth as a Commentary upon the other ; for Socinus did speake more freely still every yeare then other , accordingly as hee saw his Discourses entertained and applauded by potent Abettours ; he did not put his name to his Commentary upon Iohn , till he saw how it would take ; Libuit antequam nomen nostrum prodamus aliorum exigui hujus laboris nostri judicius cognoscere . Explic. Ioh. p. 4. And Calovius saith , he did not put his name to it till whole Churches ( Congregations I suppose he meanes ) had subscribed to Socinus his Tenets , Calovius de Origine Theol. Soc. p. 19. He gained very much by his feigned modesty , he saith it was his hearty desire to bring all men to his opinion , yet such was his charity and modesty , that he would account them brethren , who counted him an Hereticke , and held his opinions to be pernicious , upon condition they did their best , to live in obedience to Christs precepts , and sought in a faire way to convince him by Scripture , Explic. cap. prim . Ioh. pag. 4. But though he pretended to be ruled by Scripture , it is most evident that all his Art was to withdraw men from hearkning to the plainest Texts of Scripture which doe contradict blinde carnall reason . He taught the world a new way of disputing in Divinity ; we were wont to argue thus , Whatsoever God saith is true : but God saith thus and thus ; ergo : but he taught us to prove , That such and such a proposition is true by the causes and proper effects first , or else saith he , it is absurd to thinke that God said any thing but truth , and therefore unlesse it can appeare by some demonstrative argument , that such a proposition is true , we must not pitch upon that proposition , as the minde of the holy Ghost in any Text of Scripture ; what ever the words of the Text seeme to hold forth unto us , wee must goe looke out for some other sense which is agreeable to right Reason . Rationis lumen quo Deus nos donavit aperte ostendit non debere nec posse corporalem poenam quam unus debeat ab alio persolvi , idque etiam omnium gentium ac seculorum legibus ac consuetudinibus perpetuo & maximo consensu comprobatum sit , as Socinus in his Tract Deservatore ; Behold how the light of Reason , the Laws , nay the Customes ( and perchance some of them unreasonable ) of Nations must over-rule God , so that God himselfe shall not be believed , if he doe not speake consonantly to my corrurpt reason , and our vaine Customes . It is cleare and evident , that whatsoever Socinus produces against Christs satisfaction , or our Justification , is a meere figment of his owne braine , for he onely urges some colourable arguments , which have but a shew or shadow of reason . But I shall not instance in more particulars now , because I desire to passe on and discover Socinus his subtilty , in scattering his errors abroad in Sarmatia , Transylvania , &c. and therefore this shall suffice for the Rise of Socinianisme . CHAP. II. The Growth of Socinianisme . ILL weeds thrive apace ; Laelius had sowne his errors , as hath beene already shewen , in some five or sixe yeares , within ten yeares space there were whole Congregations submitted themselves to the Socinian yoake in Sarmatia as Doctor Calovius assures mee , Intra decennium integra Ecclesiae accesserunt haeresi ejusdem in Sarmatia , Consid , Th. Soc. Prooemial . pag. 65. And this Heresie did spread so fast in Transylvania , that within twenty yeares after there were some hundreds of Congregations infected , Ut vix triginta elapsis annis aliquot Centuriae Coetuum talium ibidem numeratae fuerint . Ibid. What they maintained upon their first Apostasie , may bee seene in a Booke , De falsa & vera unius Dei , Patris , Filii , & S. Sti. cognitione . It pleased God that Franciscus Davidis the Superintendent of those new perverted Proselytes in Transylvania , did lay some rubs in the way of Faustus Socinus ; for this Franciscus desired to know why Christ should bee worshipped or prayed unto any longer , if hee were not God ? Blandrate and Faustus did lay their heads together to answer this Quere ; but this same Franciscus Davidis maintained stoutly that Invocation and Adoration were parts of divine honour due to God alone ; This hapned about the yeare , 1578. some twenty yeares after the stirres which were in the Italian Church at Geneva , ut supra . But Faustus and Blandrate could not compose the tumults ( or answer the objections ) which Franciscus had raised in Transylvania , and so Faustus Socinus was forced to returne with shame enough into Poland : But when Faustus could not doe what he would , he seemed to be content to joyne with the Davidians , as they were called from Franciscus Davidis , as farre as they would goe hand in hand with him in opposing the Reformed Churches , and he did prevaile very much in a Synod about the yeare , 1588. in other points also which hee did cunningly winde in , and they greedily swallow ; and he prevailed very farre the next yeare in another Synod , and within a matter of foure yeares , as Calovius saith , he brought over all ( them whom he had wrought upon , to deny the Godhead of Christ ) to subscribe to the whole body of Socinianisme : and no marvaile , for though there are many parts of Socinianisme which have no rationall dependance upon the deniall of the Godhead of Christ ; yet when once men come to be sofar blinded as to deny that glorious truth which shines so clearly in the Gospell , it is no wonder if they see nothing at all . Besides he was so wise as to strike in with the Nobles , and the Courtiers , with the most youthfull and sharp witted Pastors , and not only with subtile disputants , but smooth Popular Oratours , men more able to corrupt the people , witnesse Petrus Steinius ; or Statorius , by whose unhappy eloquence the sublimest subtilties of Socinus which transcended vulgar capacities , were so explained and smoothed in a popular , but plausible way , that the most refined notions were made familiar to the common people ; Infoelici Steinii suadâ subtiles & à rudiorum captu remotiores Socini sensus populari ratione tradere & flexanimae orationis genio cunctis probare poterat , &c. This blasphemous wretch did travaile , ab extremâ Silesiae or a in intimam Lithuaniam , that he might spread his errors , though he did thereby often endanger his life : he lived a long time , he was about 66. years of age when he died ; though it was long ere he began to seduce as hath been shewn , yet he had 30. years time to infect a people that were too willing to be infected ; he died , as Calovius informs me , in the yeare 1604. Tandem anno etatis quinto ultra sexagesimum blasphemam exhalat animam , Aerae Christianae 1604. Vitaque cum gemitu fugit indignata sub umbras . CHAP. III. The Danger of Socinianisme . LEarned Grotius may remember that there was a time when he himselfe thought Socini●nisme to be very dangerous , Cum haeresis sit venenum ecclesiae , & quidem praesentissimum , sed tamen haereseos aliqui sint gradus , ut sit hac illâ nocentior priorem aliam non reperiri haresi Socini , ad cujus etiam mentionem pii omnes exhorreant , in his speech to the States called H. G. Pietas . Certain all pious men may well tremble at the very mention of Socinianisme , at the very repeating of their basphemies . For my part I dare not call them Christians , because they deny the Godhead and satisfaction of Christ , they will not be baptized in the name of the Trinity , they labour to pluck up Christianity by the roots , and to overthrow the very foundation of Religion . I cannot but blot out Smalcius his name out of the white roll of Christians , if it were but for that one blasphemy , Christianus esse potest qui divinam Christi essentiam negat . Smal , contr. nova monstra . An errour that takes away all Prayer to Christ , and worship of him , doth utterly destroy Christian religion : but the denyall of the Godhead of Christ doth take away all prayer to Christ and worship of him , ergo . This argument was urged by Franciscus Davidis and Simon Budnaeus , but Fanstus Socinus ( ut supra ) was not able to give any satisfying answer to this triumphing Reason . The Socinians are mad with reason , if they conceive it reasonable to give Divine honour to any save God alone . None pretend to be greater enemies to Idolatry , then the Socinians , and yet they doe clearly maintain this Idolatrous principle , namely that divine Honour may be given to one whom they conceive to be a meer man , Christ blessed for ever . The Socinian Errour is Fundamentall , they deny Christs satisfaction , and so overthrow the foundation of our faith , the foundation of our Justification ; they deny the Holy Trinity , and so take away the very Object of our Faith ; they deny the Resurrection of these Bodies , and so take away the foundation of our hope ; they deny originall sinne , and so take away the ground of our Humiliation , and indeed the necessity of regeneration ; they advance the power of Nature , and destroy the efficacy of Grace . It is an Antichristian errour , because it takes away the very Essence and Person of Iesus Christ , for they deny him to be God , and so take away his Essence ; they deny him to be the second Person in the Trinity , and so destroy his very person also . They doe in effect rob him of all his offices , for if Christ be not God , he is not that great Prophet foretold by Moses , who is Prince and Author of life , Act. 3. 15. 22. ad finem , Act. 7. 37 , 38. Nor can he be a Priest able to save by the offering of himself , because the merit of his sacrifice depends upon the dignity of his person : the offering of a meer man cannot satisfy for so many thousands of men : and therefore the Socinians having denyed the Godhead of Christ , deny that he hath given God full satisfaction . Nor can Christ be a King , who hath an heavenly and eternall kingdome by nature , if he be not God . It is an Anti-spirituall errour , for they deny the Nature and Person of the holy Ghost , the speciall grace and saving efficacy of the holy Ghost ; they say , we can understand the deepest mysteries of faith , and beleeve in Christ without the speciall assistance of the holy Ghost . They overthrow the very nature of Faith , for they confound faith and workes ; Obedience to Gods commands is faith it selfe , or the very substance and Forme of faith . Fides ( quâ justificamur ) obedientiam pr●ceptorum Dei non quidem ut effectum , sed ut suam substantiam & formam continet . Socin. Miscl . p. 162. They destroy the Morall Law which was delivered by Moses , by saying that is imperfect . Christ came to fulfill ( that is , say they ) to make the Law perfect ; and they overthrow the Gospel , by saying that we are justifyed by the workes of the Law , and by their confounding of the Law of Faith , and the Law of workes ; they say as the Jewes say , that the great work of the Messiah is to proclaime and confirme the Law , only they adde that it w●● his in●ent , legem Mosaicam ceu minus perfectam perficere & locupletare , and therefore they say , Christ and his Apostles did so often presse obedience to the Law , to shew that we are to be justifyed by the works of the Law : and hence it is that they call our blessed Saviour , Mosen Mosissimum , as if Christ had not preached the Gospel , the Law of Faith , as the Apostle calls it , Rom. 3. 27. And by this meanes the Law of Justification by faith alone without the works of the Law , which is the scope of the Gospel , is quite overthrown . They set open a wide gap to Atheisme , by denying that the soule of man can possibly so subsist by it selfe after this life , as to be capable of joy or torment , of reward or punishment ; they may when they please speak plain English , and say , that there is neither Heaven nor Hell . Animadvertendum est ( say they ) Christum & Apostolos coactos fuisse quodammodo hominum opinionibus , quae tunc plerunque vigebant , se accommodare , quemadmodum satis aperte docet parabola Divitis & Lazari . Nam aliquem in inferno fuisse & ibi torqueri , in sinu Abrahae decumbere , sunt plane fictitia , & similia illis , quae Poetae de Ixione , Sisypho , Tantalo scribunt : hâc etiam prudentiâ hodie apud vulgus Christianorum in hac materiâ utendum , &c. I have transcribed this out of Doctor Josuah Stegman the Reverend Superintendent of Scawenburg , and when ever I cite Stegman briefly in the margin , I intend that learned Author , and not Ioachimus Stegman the grand Socinian . The Socinians desire to take us off from giving any heed to the received interpretations of a Fathers or Councells , that so they may obtrude their own fancies and conceits upon us as solid , and Rationall , most accurate , but very moderate Interpretations , vide Brev. Disq. p. 7. They of all men doe most affect the conduct of their own private spirit , which they call Right Reason ; and though they pretend that we are more busie in enquiring after the unanimous consent of Fathers and Councels , then the true sense of the Scriptures , yet they doe not endeavour by this out-cry to extoll and enthrone the Scriptures , but to set their own private spirit or b judgement in the chaire , which is indeed to make every man a Pope . This conceit of theirs cannot but take well with the multitude , for every man ( as Luther saith ) is born with a Pope in his belly ; and with a Pope in his braine too , for every one would faine have his reason , his fancy to sit Judge in all controversies , every man is apt to think himself infallible , and that his Private Iudgement ought to be the Publike Standard . Finally , every one desires to give a Toleration or a Dispensation to himselfe , that he may be allowed to maintain such opinions and goe on in such courses as are generally condemned by the judgement of Learned and Pious men . There is another quarrell that they pick with the Reformed Churches , and that is for extolling their Doctours too highly , such as Luther , Brentius , Melancthon , Bucer , Chemnitius , Calvin , Beza , Zuinglius and the rest , but they would pardon this errour , if they did not oblige other men to stand to the Judgement of these and such like Reverend Authours ; if they might have but their liberty of prophecying according to their own private spirit or judgement they would be content , but that the Churches passe their censures upon such as dissent from the most received interpretations of Fathers , Councels and the Reformed Divines , though such interpretations seem unreasonable to the Private Judgement of our acute Socinians . But there is a third fault greater then any of the former , & that is , that the Reformed Divines make the Holy Spirit speaking in the Scriptures ( and shining into the hearts and minds of men by a glorious light to enable them to understand the Scriptures ) the Judge of controversies , for by this means say they , the judgement of sound Reason is made uselesse and of none effect or Authority before the illumination of the Holy Ghost : this is an high fault indeed ; we are it seemes in great danger of being seduced from the dictates of blind carnal reason to follow the light and voice of the Scriptures , & the Holy Spirit . Besides , there is another greater danger , if we follow the Spirit so much , we shal not be able to answer that Seraphique Doctour , Valerianus Magnus , his book , de Acatholicorum credendi Regulâ Iudicio , set forth at Prague , 1628. but it may be the book needs no answer , or they that follow the Spirit and the Scriptures are not at leisure , they have better imployment . But let the Socinians speak their minde clearely , then what is it they would have ? why , they would throw the Pope out of his chaire , and they would sit there themselves by turnes , that so they may be Popes round ; for every man say they hath reason enough before he is inlightned by the Holy Ghost to judge of the authority of Scriptures by Histories , and other principles , and to collect out of the Scriptures compared , and the foresaid principles , not onely all things necessary to salvation , but many profitable truths besides , though not so necessary . I should be very glad to learne what those other Principles are besides the Scripture out of which we may collect truths necessary to salvation ; for this you must look into the seventh Chapter of this Brevis disquisitio , Caterùm ad sacrarum literarum anctoritatem & genuinam mentem dignoscendam principia etiam illa quae Philosophica appellant advocanda esse . But if a man be no Scholar , why , then those principles which are knowne to him by nature , and his owne observation , are the Rules whereby hee must examine ; first , whether the Scriptures be the word of God , and then , what is the true sense and meaning of them ; if such a man have but a good wit , a little experience ( saith hee ) will serve the turne . Nay , he affirmes that it will serve the turne , if by the helpe of those good principles , his owne good wit , and conference with others , he do but heare the summe of those few things which the Socinians conceive necessary to salvation , though he never heare or know , that there is any such booke as the booke of God . Mr. Chillingworth comes very neere this Disquisition-monger in his accurate Treatise , for he saith , The Scripture is not to be believed finally for it selfe , but for the matter contained in it , so that if men did believe the doctrin contained in the Scripture , it should no way hinder their salvation not to know whether there were any Scripture or no , chap. 2. pag. 65 , 66. I thought it had beene necessary to have received those materiall objects or Articles of our Faith , upon the authority of God speaking in the Scriptures ; I thought it had beene Anabaptisticall to have expected any Revelation but in the Word of God ; for a Revelation , nay a supernaturall revelation is necessary to help naturall reason , as the same Mr. Chillingworth acknowledges . Knot had very unhappily branded Mr. Chillingworth for a Socinian , because he maintaineth , That nothing ought or can bee certainly believed , farther then it may be proved by evidence of naturall reason , ( where I conceive , saith Mr. Chillingworth , naturall reason is opposed to supernaturall revelation ) and whosoever holds so let him be Anathema . Sect. 28. in his Answer to Knots Direction to N. N. Now let Mr. Chillingworth say that either there is a Revelation to be expected out of the Word , as the Enthyfiasts do , or else let him acknowledge , that God hath ordained the Scriptures as the meanes and instruments to reveale saving truths , and let him teach men to depend upon the Ordinances of God , and not make men stand at a gaze to expect a Revelation in an extraordinary way . Or else let him speake plaine , and say there is truth enough written in the hearts of every man by nature to save him , or that it may be learnt from Philosophers writings ; let him say as Socinus doth , that the substance of the promises is eternall life , that the maine thing God lookes after is practise , that Heathens and Christians have the same practicall rules written in their heart , and so if a man doe but hope for eternall life by observing these practicall rules ( as many Heathens did , witnesse that verse of Phocylides , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and the Discourses of Socrates , Plato , Hermes , &c. ) hee may be eternally saved ; and then we shall know how free he is from Socinidnisme . Or else let him confesse , that naturall Reason being helped by a supernaturall Revelation in the Word , is not able to discerne saving truths , so as to beleeve them after a saving manner , without the speciall assistance of the holy Ghost , such assistance as is vouchsafed to none but the Elect of God , and then I will acknowledge that he is no Socinian . But otherwise , if either he thinke as he seemes to thinke , that all the materiall objects which are necessary to salvation , may be knowne out of some other booke then Scripture , or by some other meanes ; and that if a man beleeve them meerely as truths probable by reason , and doe not receive those truths as the Oracles of God , but dictates of Reason , then sure he may be a Socinian still ; nay , if he hold a supernaturall Revelation by the Word to be necessary , it being the meanes which God hath ordained , and so is made necessary to us by Gods ordinance ; yet if hee thinke this outward revelation to be sufficient , without the inward and speciall revelation of the Spirit , he may be a Socinian still . But this by the way , I shall say the lesse of Mr. Chillingworth , when I come to touch upon his Booke ; sure I am , such dangerous principles as these , will beate greene heads from the study of the Scriptures , if they be not censured upon every occasion . I know Master Chillingworth protests that he is willing to stand to the judgement of the Catholique Church , of this and former ages , to the consent of Protestants , the Church of England ; but if he put in the Papists into the Catholicke Church , as I beleeve he will ; then he will say the Papists doe not agree , and therefore the Catholick Church of this age is not against the Socinians ; nay the Fathers doe not all agree , and so there is not a Catholick consent of the Ancients , as Mr. Chillingworth I beeleeve did purposely shew at large in the eighteenth Section of his Answer to N. N. that so he might winde himselfe out the better in this 28. Section : Nay , peradventure he will put the Socinians in for to give a vote , if you aske for the consent of the Catholique Church of this Age , for hee cals them a company of Christians in the 29. Section ; and though he saith , They are erroneous in explicating ( he doth not say in denying ) the mysteries of Religion , & allowing greater liberty in speculative matters , ( so the Socinians call the Articles of the Christian faith ) then any other company of Christians doth , or they should doe , yet for their honour he saith , they explicate the Lawes of Christ with more rigour and lesse indulgence to the flesh then the Papists doe , and that is true , but not much for their commendation , because they thereby disgrace the Morall Law of God , and say it was imperfect , till Christ gave new Lawes ; but Mr. Chillingworth was willing to take any occasion to commend them . Moreover if Mr. Chillingworth by the Church of England , meane the Arch-Bishop of Canterbury and his faction , then indeed there will not be a generall consent of the Church of England against the Socinians . Once more , if he take in all the Arminians , and some Iesuited Papists , that ( as Vertumnus Romanus prescribes ) come to Church and heare our Common prayers , and receive the Sacrament in some Congregations in this Kingdome , though they bee of Mr. Fisher , or Mr. Flued his minde , and ranke all these amongst Protestants ( for we have had strange kinde of Protestants for these twelve yeares last past , ) then I beleeve there will not be a generall consent of such Protestants against the Socinians ; and so Mr. Chillingworth may oppose Socinianisme , when all these agree together to oppose it . But indeed hee hath one Argument which makes me beleeve that he and more of that faction who countenance many Socinian errors , doe not agree with the Socinians in all points , because Socinianisme if it be taken in all its demensions , is such a Doctrine by which no man in his right minde can hope for any honour or preferment either in this Church or State , or in any other . Many men do indeed adventure as farre as they dare this way , onely they are afraid of thwarting the great Designe , as I shall hereafter shew . I dare not excuse Mr. Chillingworths dangerous principles , though I account him a very rationall man , yet I beleeve him to be the more dangerous , I dare not therefore give him that liberty which he gives others , and cry , Quisque abundet in sensusuo , because they are not the words of S. Paul , though Mr. Chillingworth father them upon him , chap. 2. pag. 92. the words of the Apostle are , Let every man be fully perswaded , or assured in his own minde , Rom. 14. 5. I goe on to shew the danger of Socinianisme . It is an Hotch-potch of Gentilisme , Turcisme , Judaisme , and I know not what , they have put in some scruples of Christianity to make up the messe . The Centuriatours say , that Mahomet did compose his Alcoran by the helpe of the Iewes , and Iohannes Antiochenus an Arian : and truly Turcisme doth much savour of Iudaisme and Arianisme . Now Socinianisme is compounded of the selfe same ingredients , Socinus borrowed very much from Servetus , and Servetus from the Alcoran , as Wajekus proves , and Socinus doth acknowledge , vide Antiwajek . Soc. pag. 33. They say we hinder the conversion of the Turks , by departing so far from them ; whereas they agree with Turks in denying the Godhead , eternall generation , meritorious satisfaction of Christ , in blaspheming the Trinity : Paul Alciat , and Adam Neuser , two Socinians turned Turks ; nay the Turks discourse more solidly about the Prescience of God , then the Socinians , or Arminians doe . The Resurrection of these very bodies was believed by none but Iewes and Turkes at first , ( as the Socinians would make us believe ) and the Protestants have received it from them . They open a gap to an Atheisticall Libertinisme , by promising salvation to all Hereticks , ignorant persons , if they live but chast , sober , just lives , and expect eternall life , for that is the summe of the promises , and they need not know or beleeve more : all the mysteries of faith are by them counted but meere notions , speculations at best , and it is no great matter if men have diverse and contrary opinions about them they may all fare well enough ; truly I thinke one as well as another , if there be neither heaven nor hell . Socinians are not to be permitted in any Church , for they deny that there is as yet any Triumphant Church above , nor is it necessary that there should be any Militant Church here below . The Arminians jumpe with them in the same conceit , they say , Christ may bee a King without a kingdome , an Head without a body : Neque verò necesse esse credimus ad hoc ut Christus rex & caput maneat in terris Ecclesiam veram semper esse . Their reasons are , because Christs kingdome doth rather consist in his owne Soveraigne Authority , then in the obedience and subjection of any people . Besides , if there were a necessity of it that there must be a Church on earth , then Christs people would not be a free willing people , and so there would be no spirituall Church , if they are not left at liberty , to accept or refuse Christ ; sure that is a rebellious Liberty , for a liberty to reject Christ , is a liberty to rebell . No man they say need inquire after the true Church , much lesse is it necessary that he should be a member of the true Church , Ubinam quaeso est scriptum Christum praecepisse ut unusquisque inquirat , & norit quaenam sit vera Ecclesia ? Socinus de Eccles. Thes. They would not have any marks given of a true Church , I suppose for fear theirs should be discovered to be a false ; but especially they deny , that the pure preaching of the word is a note of the true Church , for with jeasting Pilate they aske , What is Truth ? How shall it appeare , say they , that any Church preaches the saving Truth ? Nay Arminians and Socinians both tell us , that there is no need of preaching : saving Truths are sufficiently manifested they say , and yet it seemes it is not sufficiently manifested to them , for they cannot tell what it is . They doe not see any great use of the Sacraments , they cannot believe that the sprinkling of water upon the body , should have any spirituall effects upon the soule ; they cannot believe that our faith can bee strengthened , our pardon sealed , Christ and his benefits imparted to us by eating of Bread , and drinking Wine . Now sure a Church that is without Ministers , Sacraments , markes or signes of a true Church , would be but an empty Titular Church , and to such a Church onely should Socinians be admitted . Socinians are not to be suffered in any State , for they will not shew any obedience or respect to Magistrates ; they say , they have no power to punish hainous offenders in time of peace , nor have they power to defend themselves or the people by the Sword , in time of Warre . But especially , they charge the Magistrates to beware how they meddle with good honest Hereticks , for all Hereticks in the opinion of Arminians and Socinians ( who speake favourably in their owne cause ) are good pious men . What they say of the Law of Nations , or of a particular State , I had rather you should reade in their Writings then in mine . I beleeve your patience is already tyred with this briefe narration , if any desire to be farther satisfied in particulars let them reade this book . CHAP. IV. Whether England hath been , or still is in danger to be farther infected with Socinianisme . FArther infected I say , for it is too evident that it hath been in some measure already infected with this pestilent heresie . I know the Archbishop of Canterbury did pretend to crush this cockatrice of Socinianisme , but all things being considered , it is to be feared that his Canon was ordained for concealing , rather then suppressing of Socinianisme ; for he desired that none but his own party should be admitted to the reading of Socinian books , it was made almost impossible for any that were not of his party , to take the degree of Batchelour of Divinity ( I can say more in that point then another ) or at least improbable they should have means to pay a groat a sheet for Socinian books . It is well known that the Arch-Bishop did highly favour , and frequently employ men shrewdly suspected for Socinianisme . Master Chillingworth , to speak modestly , hath been too patient , being so deeply charged by Knot for his inclining towards some Socinian Tenets : no man in Saint Ieromes opinion ought to be patient in such a a case , and sure no innocent man would be patient . Mr. Chillingworth hath not yet answered — Christianity maintained . The Protestants doe not own many of those principles which are scattered in Master Chillingworths book , and Knot could observe that he proceeded in a destructive way , just as the Socinians doe . The Reformed Churches abroad wonder that we could finde no better a Champion amongst all our Worthies ; they who travailed hither out of forrain parts blessed themselves when they saw so much froath and grounds ; so much Arminianisme and vanity in Master Chillingworths admired peece : What doth it advantage the Protestant cause , if the Pope be deposed from his infallible chair , and Reason enthroned that Socinianisme may be advanced ? But I am afraid Doctor Potter may take it unkindly that I have named Master Chillingworth before him ; for his Grace employed Doctour Potter first , and he was cryed up as a Patr●ne of the Protestant Profession , but he sowred his Calvinisme with so much Arminian leaven , and sweetned Popery with some such gentle Scruples of Moderate Divinity as they call it , that the Jesuites laughed in their sleeves , and Knot was so pleasant that he could scarce refrain from laughing openly . That these two great Champions doe vent Arminian principles is manifest to any man that hath but peeped into their books . Now that Arminianisme is a fair step to Socinianisme hath been sufficiently proved by Bodecherus , ( though he hath been derided , he hath not been answered ) Peltius , Vedelius and others , so that I need say no more in that point . What Art and care hath been used to propagate the Arminian errours in England , would require a large volume , and I had laid open all their sleights and projects ( had not my bookes and notes been seised on ) to the full : God may give me opportunity to say something to that point yet before I finish my course . The Church of Scotland complains of his Grace , for he first protected Wederburn , when he fled from Scotland for fear of the Church-censures , because this Wederburn had poysoned the young students in Divinity with Arminianisme in the new Colledge at Saint Andrews ; his Grace made the same Wederburn Bishop of Dumblane , that so he might be Dean of the Kings Chappell , and vent all his Arminian errours in the Royall Chappell , in despight of all the Presbyteries . Then his Grace chose out 24. Royall Chaplaines , such as were most likely to preach the Deanes Arminian Tenets to the State when they saw that all preferment did run that way . I will not say any thing of Master Sydserf , Doctor Forbes , &c. You may read the complaint at large in a book entitled Ladens . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or the Canterburian self-conviction . But that which did most mischiefe , was a large Declaration procured by his Grace , but sent in the Kings name into Scotland , in which their general Assembly was much condemned for passing any censure upon Arminians . Besides , his Grace had two Scouts in Ireland , the Bishop of Derry , and Doctour Chappell : Behold three Kingdomes infected at once with this deadly disease , by the pestilent subtilty of one Arch-Bishop . But I shall make it appear that we have gone nearer to Socinianisme yet . Acontius was ( as learned Peltius calls him ) clandestinus Socinianorum assecla ; now I have wondred often what was the reason that Acontius was new printed in Oxford by Doctour Potters book-binder . Creature I might say , if I did affect the language of the times . They might as well have Printed Bonfinius , for I finde him joyned with Acontius , they were both sneaking Socinians , they followed Socinus just as Nicodemus followed Christ , by stealth & in the dark . Iacobus Acontius & Bonfinius Socini clandestini asseclae . Judicious and learned Pareus not long before his death writ a letter on the first of March , 1613. ad N. N. in which he expresseth himselfe after this manner . Arminium vestrum Sociniani in Polonia expresse ut Suum nuper nominarunt , unà cum quodam Bonfinio & Acontio clandestinis asseclis , quorum authoritate postularunt àfratribus Orthodoxis fraternitatem , isti verò fortiter recusarunt . Acta ad me misit Synodus Lublinensis , cui nuper postridie Natalis Domini respondi , &c. Pareus was a man of a very peaceable disposition , willing to compose all differences which might fairely and honestly be compounded , as appeares by his Irenicum , and therfore his judgement is to be the more valued , but you see he doth not vent his own private opinion , but declares the judgement of the Synod ; I beleeve that every impartiall Reader will think this passage very considerable . The Socinians have one Principle which draws a great party after them of all heretikes , & sectaries . Nothing ( say they ) is Fundamentally necessary to salvation but only Faith or obedience to the commands of Christ , for they make faith & obedience all one , ut supra . Now Acontius was a great stickler in this point , and therefore learned Peltius saith , this opinion did open a wide gap to let in all heresies into the Church , and yet Acontius and the Socinians thought nothing else Fundamentall but obedience to Christs precepts ; men might deny the Godhead of Jesus Christ , and almost any Article of the Christian Faith , and yet be Christians good enough in their conceit . Nihilque tandem fore Fundamentale praeter istud ( scil. Obedientiam mandatorum ) ex mente Acontii & Socinianorum positum . See Peltius his Epistle Dedicatory , prefixed before his Harmony . Well might Acontius his book be intitled Stratagemata Satanae : but sorry I am that Doctour Potter should be thought to have such an hand in publishing of it , that it was known in Oxford by the name of Doctour Potters Stratagems . I know Acontius doth in that book mince the matter , but the book is so much the more dangerous , and cannot but poyson young students more insensibly and irrecoverably . Besides Acontius his pretence of moderation and charity will work much upon men that understand not his Stratagems , they will conceive that he grew every day more moderate and more a Accurate also , and that he complyed so far with the Socinians meerly out of a desire of peace . But though the book be close and dedicated to Queen Elizabeth , yet ever and anon he lets fall some hopes of being saved without the acknowledgement of those mysteries which the Church hath long held for necessary Articles of faith . What did the man that was cured of the palsy beleeve ? why , ( saith he ) he did beleeve as it was fit , that that man who is called Iesus was from God , ( mark he doth not say that he was God ) and in favour with God , and hoped that he should be healed by him , and yet his sins were forgiven . Credebat enim ut par est hominem eum qui Iesus diceretur à Deo esse & apud eum gratiosum , itaque sperabat per eum sanitatem se posse adipisci . Illa verò eum cognita etiam habuisse omnia quae diu pro articulis fidei Necessariis habuit Ecclesia quàm sit verisimile , cuique judicandum relinquo . Sunt & alia multa loca quae eódem prorsus tendunt . Nay he conceives Abraham the Father of the faithfull to have been ignorant of those Heads of Divinity which we count Articles of Faith , Fundamentall Articles . Abraham , saith he , beleeved that he should have off-spring , that in his seed all the nations of the earth should be blessed , that Canaan should be his , Caeterum de Religionis apicibus istis ignorare opinantur ( scil. Reformati ) fas non esse mirum est silentium quin , ipsum etiam Salutis mysterium per ejus semen Tecte admodum obscureque promittitur . I put in ( scil , Reformati , ) for doubtlesse it is a jerk at the Reformed Churches , and so that passage fore-cited , Ecclesia diu habuit , is certainly a jerk for the Nicene Fathers , Athanasius and those ancients which required such a distinct confession of faith . You see he seems to leave it doubtfull whether Abraham did beleeve in Christ or no ; these oblique passages and many such in his third book especially , doe shew what a good mind he had to favour them , who at that time about the yeare 1565. did call the Articles of the Christian faith into question . No marvaile if he wrote so warily when Servetus had been made such an example , in the yeare 1553. Besides Laelius Socinus was now dead , and Faustus not grown up to his maturity . Sabellius he saith was an Heretike for saying that the Father did not differ from the Son , but he is not so forward to call them heretikes who deny that the Son hath the same nature with the Father ; he tells us that * we must beleeve Christ to be the Sonne of God , and to be made man , but he doth not presse us to beleeve that Christ is God . We need not wonder at his moderation , when he is very tender even about Transubstantiation , and unwilling to appear on either side . Magna jamdudum fuit & vere tragica controversia de Interpretatione verborum corum , Accipite , hoc est corpus meum ; non necesse est autem me hoc loco utrarum sim partium aperire , tantum catenus quidem utrarumque esse me profiteor , quod utrosque adveram Dei ecclesiam pertinere nihil prorsus dubitem , lib. 3. — . and a little after , De verborum sententiâ lis est , non de veritate : this is an excellent device indeed to help off the grossest Heretikes , and say that they only differ from us about the meaning of some places of Scripture . Christ saith he bids all come unto him that are heavy laden , and what saith he , will you of your own head say to any man that is comming to Christ , Heus tu ! frustra accedis qui hoc & illud non credas ? But if you reply that Acontius hath not reckoned some points of religion which are of high concernment , and therefore you may safely tell a man unlesse he beleeve them he cannot be saved ; he hath endeavoured to prevent your reply by this excuse ; Si miraris inter ea quae recensuimus cognitu necessaria non numerari quosdam summo quamvis loco habitos Religionis apices , evolve diligenter , Examine saith he whether those high points could be known under the old Testament to the people of Israel , &c. This is just the Socinian Device , I will not trouble you any longer with the unsavory discourse of that rotten Author , whose main Stratageme was a pretended Moderation and feigned Charity . Let us now passe on to some later Authours ; Doctor Francis White was a man countenanced by the Arch-Bishop to write against the Sabbath , and in his Epistle Dedicatory to the Arch-Bishop , well knowing what would please his Graces tooth , he saith that we are beholding to the Testimony of the Bishops , for the weightiest matters in religion , and amongst the rest he saith for the eternall Deity of the blessed Saviour ; It seemes if the Christian world had not given credit to the testimony of Bishops , the eternall Deity of Christ had not been acknowledged by Christians ; what if Bishops had lost their Votes , and credit some ages since , must Christ have lost his Deity , or at least the honour of it ? Is there nothing written in Scripture concerning the eternall Deity of Christ ? this is just indeed as Tertullian saith , Nisi Deus homini placuerit , Deus non erit . This book was printed in the year 1635. I need say nothing of that little Pamphlet about Schisme , printed not long since , because other men have said so much of it , I am credibly informed that when the Author of it was asked by a great person in this Kingdome , what he thought of the Socinians , he answered , If you could secure my life I would tell you what I think ; and truly he hath told us what he thinkes in this little tract , viz. that Arianisme was but a Rent in the Church upon matter of opinion ; p. 9. that those passages in our publique formes which offend the Arians , are but private fancies , and therefore he desires there may be such a Leiturgy as the Arians may not dislike . p. 10. and then the Socinians and Protestants might joyn in one congregation . But must we not say that Christ is very God of very God that he is the great God , the true God , God blessed for ever , for fear we offend the Arians , Socinians , &c. must we not worship the Trinity of persons , in the unity of the Godhead ? His Grace will peradventure thinke it long till he heare what I have to say to his own learned book . I must confesse there is good learning in that book of his , which was printed 1624. I should doe him wrong if I should deny it ; and though there are some passages which sound ill , yet I have charity enough to put a good construction upon most of them ; but if a prudent Reader will but compare that book and the enlargement of it together , which was printed in the yeare 1639. he will find a great deale of alteration in that second Edition , or rather second book , for it is indeed another book . I shall give you a taste of some passages in the latter book which are not in the former , that you may see how much his Grace had altered his Religion in those 15. yeares . In the 76. Page he saith , the Mysteries of Faith doe not contradict Reason , for Reason by her own light can discover how firmly the principles of Religion are true . He doth not say reason by the light of Scripture , or by the light of the Spirit , but reason by her own light can discover how firmly the Principles of Religion are true . The Socinians lay this principle as their foundation , and keep so close to it that they reject the weightiest Articles of the Christian faith ; because Reason cannot discover them to be true by her own light , that is reason ( ante Spiritus sancti illustrationem ) before the illumination of the Holy Ghost , as they explain themselves in their Brevis Disquisitio , cap. 3. de Spiritu Sancto . And upon the same ground they doe reject the Received interpretations of Scripture , because Reason cannot discover how firmly they are true . Can the Arch-Bishop make it appeare by the light of Reason , that there shall be a Resurrection of these selfe same bodies ; that there are three persons and one God : that the Word was made flesh ; that God was made man ; that Christ was born of a Virgin ; that God justifies many thousands of the ungodly by the obedience and satisfaction of one man ; must we not beleeve these Articles till Reason by her own light , without the illumination of the Holy Ghost , doth discover them to be true , and how firmly they are to be beleeved because true ? for that I suppose the Arch-Bishop means , when he saith , Reason can discover how firmly these principles of Religion are true : Why doe the Socinians so often challenge us to be tryed by reason , by common sense , by the Judgement of all men , but because they conceive , Reason by her own light can discover how firmly the principles of religion are true ? I know the Socinians doe talk much of the offices of Christ , but they receive nothing from the Scripture , concerning Christs offices , but what is as they say agreeable to Reason . They say likewise that it is necessary to salvation to know the promises of God , but they affirme that it will suffice , if a man be but acquainted with the substance of them , if he doth but hope for a better life after this , which even some Heathens did without the knowledge of Christ or his Gospell . Reason by its own light did discover unto them that the good and great God had prepared eternall happinesse for our immortall soules : if this then be enough ( as the Socinians say it is ) to receive all things as Principles of Religion which Reason by her own light can discover to be true , ( and how neer the Arch-Bishop comes to them , let the Reader judge ) then the Philosophers , especially the Platonists , were in an happy condition , & it will be lawfull for a man to cry out aloud , Sit anima mea cum Philosophis , and he shall never be thought an Atheist , nay shall passe for a good Christian . There was a Sermon preached to Sir Iohn Byron when he was in Oxford , which favoured strong of this Heathenish Divinity , and Sir John gave the Preacher solemne thanks for his paines . Let us then Canonize the Heathens for Saints , and put Hermes , Phocylides , Pythagoras , Socrates , Plato , Plotinus , Cicero , Zoroaster , Iamblichus , Epictetus , Simplicius , into our Rubrike , and let not Aristotle , Alexander or Averroes be left out . The Heathens did endeavour to keep Gods commands in hope of a better life . What doe the Socinians , or indeed Arminians require more ? Now Reason by her own light can discover that I ought to love God , better then the world or my selfe , because he is the chiefest good ; Reason tells me that I must doe as I would be done to ; the Law of nature is written in the hearts of Heathens , the writings of Philosophers doe abound with principles of morality and good life , and Socinus saith , it is sufficient for a mans salvation to know what God hath commanded and forbidden ; and if he erre in other points , he shall not be shut out of Heaven , for such errours as reason cannot by her own light discover to be errors . In like manner the Arch-Bishop , if he will be true to this Principle he hath laid down , must affirm that no man shal be dāned for rejecting any Articles of the Christian Faith , which reason by her own light cannot discover to be true , and so manifestly true that they ought to be firmly beleeved . If this be not Socinianisme in the highest , let the impartiall Reader judge . That the Arch-Bishop hath added this passage to his old book ( perchance upon Master Chillingworths weighty inducements ) will appear if the Reader be pleased to compare the 76. page of his new Book with the 21 page of his old Book . There is another suspicious passage in the 25. section of the Arch-Bishops Relation , he descants upon a place of Epiphanius , pag. 185. and 186. Epiphanius said , that in Peter were found even {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The very Niceties , and exactnesse of the Christian faith , saith the Arch-Bishop , and presently gives this reason . For he professed the Godhead of the Sonne and of the Holy Ghost , pag. 186. How will the Socinians triumph when they heare the Primate of all England discoursing of the Godhead of Christ and the Holy Ghost as Niceties ? I grant the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is most commonly used in an ill sense , but certainly Epiphanius used it here in a good sense , which the Arch-Bishop could not but see , and therefore used the word exactnesse , but to gratify the Socinians he puts in niceties , as if he had said , If you will be exact , you may say that Christ is God , but that 's but a nicety , somewhat more then needs , a man may be saved without it ; for the Arminians say Athanasius was too bold to prefixe that Proud Preface before his Creed , Whosoever will be saved , &c. and I make no doubt but his Grace was led much by them , he had such high thoughts of the Arminian conceits . The Arch-Bishop doth acknowledge that in the old Latine Edition at Paris , pag. 497. it is thus translated , In hoc omnes Quaestiones ●c Subtilitates Fidei inveniuntur ; therefore hee might have said that all the mysteries of Faith were maintained by Peter , though by the malice of Anti-spirituall men even the Godhead of the Holy Ghost , and such like Mysteries were made Questions , or at best counted subtilties , and Niceties . Moreover when the Arch-Bishop comes to speak of the proceeding of the Holy Ghost from the Sonne , he perswades the Church of Rome to moderation , and then le ts fall a sweet bit for the Socinians to feed upon , pag. 25. And Rome , saith he , in this particular should be more moderate , if it be but because this Article Filiog was added to the Creed by her self ; and it is hard to adde and Anathematize too . The Socinians are apt enough to say that many of the Articles of our faith were framed at Rome , and it seemes his Grace would confirme them in that opinion . This was added also to his new book , as will appeare , if you compare the 25. page of the new book and the 6. of the old . It is the common practice of men addicted to the Socinian way to speak very favourably in this point . These I call very suspitious passages , you must not expect Demonstrations in this point , for I know the Arch-Bishop was too wise to speak plain , though some of these passages are plain enough . And I must professe that I doe not beleeve the Arch-Bishop ever intended to bring in all points of Arminianisme , Socinianisme , or Popery , but to pick out such points as might stand with the great Desig●e ; he was to humour all these three factions , that all three might joyn with him to suppresse Calvinisme , and then admire him as the Astolike Patriarch , Pope of this other world of Britaine , for he would not have us ignorant that Pope Urbane the second even in a Councel accounted his Graces worthy Predecessour Saint Anselme as his own Compeere , ( or fellow-Pope ) and said he was as the Apostolike and Patriarch of the other world ; so he then termed this Iland . pag. 171. of the new book . But I beleeve his Oecumenicall Grace had such a thirst to be a Governour of this little world , and yet such a liking to the Universall Grace of the Arminians , and the Right Reason of the Socinians , that no man that hath one dram of right reason can possibly free his Grace from contradicting himselfe , and thwarting his own Designe , by crying up some opinions which could not stand with his own Principles in his old book , and his Plot which now & then peeps out in his new , and yet he hath jumbled all together for no other reason that can be imagined , unlesse it were his Master-plot to countenance other mens opinions that they might promote his Designe , and for a copy of his countenance adore him as the Primate and Patriarch of the Britaines , whose Judgement is Finall , and therefore there lies no appeale from him to Rome or Cracovia , no not to Right Reason assisted by Universal Grace ; it seemssuch slaves he had who to satisfy his ambition and their own , would deny both their Principles and his , that the Master-plot might thrive and prosper . For it is observable , that our English Arminians , and Socinians are nothing so true to their own principles , as the Ringleaders of these factions are beyond the Seas . His Grace both in his old book and in his new , saith that Reason and ordinary grace superadded by the help of Tradition , doe sufficiently enlighten the soul to discern that the Scriptures are the oracles of God ; here is the Socinians sound , or right reason before the illumination of the Spirit , but to please the Arminians ; Ordinary or Universall grace comes in also , and the name of Tradition to please the Popish party ; and what all these are like to doe without the speciall Grace of the holy Spirit , I leave it to any Protestant to judge . There is another Rule which his Grace holds fast in both his bookes , namely , That the Churches Declaration can bind us to peace and externall obedience , where there is not expresse letter of scripture and sense agreed on . What , Sir , must there be no deduction , no consequences allowed ? must there be expresse letter of Scripture ? there 's one Socinian rule . Secondly , when the letter of the text is expresse , must not the point contained in the Text , and expressed in the letter , be accounted Fundamentall , because the sense is not agreed upon , but the point called into question by some learned Socinian , or bold Arminian ? is the sense of that place of Scripture which hath been received by so many Fathers , Councels , Reformed Churches , Martyrs , not true , or the point not necessary , because it is now called into question by some wanton wits that can hardly agree upon any point ? Must we then subscribe to that Arminian and Socinian principle , Nullum dogma controversum est fundamentale ? When a point begins to be controverted shall it cease to be Fundamentall ? By this meanes we may bring in an Atheisticall Libertinisme into the Church ; we shall have no more Articles of our Faith , then the Arminians , or Socinians please to leave us . I beleeve we shall have a very short Creed one of these dayes , if this rule be followed : for as fast as they please to question our Articles we must part with them , especially if our great Patriarch interpose his Authority , his Declaration must passe for the Churches Declaration ; if he say such a point is controverted and I command you silence , it is not Fundamentall now , because controverted , then we must be silent and let the truth fall to the ground . This was the old muzle which was put upon the Ministers mouthes to make them lie still , like dumbe dogs , whiles the theeves stole away what they pleased , this and that Commandement , this and the other Article of the Christian faith : we must it seemes for Peace sake , part with our religion , and disobey God that we may obey the Church : sure he that hath the head of a Scholar , and the heart of a Christian , will scarce have any inward Peace if he perform externall obedience in such a case . This may suffice for a taste of the Arch-Bishops Divinity : nor the young Students could not but take notice of such passages , and therefore whet their wits to maintain those opinions which his Grace countenanced . There was a great Scholar who asked one of the Canterburian faction , what he thought of the Primate of Irelands treatise concerning Christs Incarnation , in which he demonstrates that the Word was made flesh , and that therefore Christ is God and man ; the Canterburian answered , that indeed there was as much produced upon that argument as could be said upon it , but under correction ( saith he ) I conceive the Primate hath not cleared the point which he undertook to prove . The men of this strain when they were at their height , began to vary their expressions , they called Christ their great Master , or our Lord and Master , at the highest , so that you could scarce tell by their prayers whether they did respect Christ or their Patrone most , for the Chaplaines styled their Patrone their very good Lord and Master . Dr. Taylour in his epistle Dedicatory to the Arch-Bishop , before the sermon on the Gun powder treason , seems to affect that expression of calling Christ our great Master ; the Socinians will beare them company in such generall expressions , and some have thought of composing such a Liturgy as might give no offence to Arminians or Socinians ; that would be an inoffensive Liturgy indeed , and they may doe well to enlarge their Charity , and make their Liturgy inoffensive to the Turkes and Jewes as well as the Socinians ; for any Liturgy which will please one that is a thorow Socinian , will please Turkes , and Jewes also , if it be but warily composed , and they will keep themselves in such generall expressions as some doe too much affect . But of all that I have met with , none comes neer Mr Webberly , a Batchelour of Divinity , and fellow of Lincolne Colledge , who hath translated a Socinian book into English , for the benefit of this Nation , and prepared it for the presse . Now they think they may own the businesse , they dare appeare in their proper colours , and blaspheme Christ in plaine English . But because some parts of Socinianisme strike directly at the superstition of Rome so highly extolled in our dayes , and at the pompe of the Clergy , which must be maintained by the sword ( for what care they though England swimme in bloud , so they swimme in wealth and pleasure ? ) therefore Mr. Webberly tells us very honestly , that Socinianisme was to be corrected and chastised with respect to the nature of our climate ; What need I adde more ? take all in a word . There are some mysterious parts of Socinianisme that se●m Rationall , these I think in good earnest , the men of this age have too much doted on . Secondly , some parts of Socinianisme they qualify and chastise a little , because there is a little too much quick-silver in them . Thirdly , some parts they doe totally reject , because they thwart the maine Designe . Fourthly , some parts of Socinianisme are instilled into the people , that they might be made a meer prey to their Courts in times of Peace , and to their army in times of warre . Mr. Webberly , for instance , may be so farre irrationall as to be of the Councell of warre , which no strict Socinian would allow ; but then Mr. Webberly would teach the people that they must not defend their possessions against invading enemies , by force of Armes , because God hath not given his people any earthly possessions by Covenant under the Gospell , as he did under the Law . Surely they have heard of Iulian who boxed the Christians on one eare , and bid them turn the other eare that they might be boxed on both sides in obedience to their Masters command . CHAP. V. Shewes that the famous Atheists ( Anabaptists and Sectaries ) so much complained of , have been raised , or encouraged by the doctrines and practises of the Arminian , Socinian , and Popish party . THere hath been a great complaint of late that men are turned Atheists , and surely not without cause , but let us sadly inquire into the reason . The Socinians doe deny Christ to be God to the glory of God the Father , as they use to say , and I beleeve God the Father hath taken it so unkindly at their hands , that he hath given them over to that cursed Atheisme which reignes in the heart of every man by nature , and is much strengthened by the profane wits of this latter age . I remember a story of reverend Amphilochius who had been an importunate suter to Theodosius the Emperour , that the Arians might not vent their blasphemies so freely against the Son of God , because he was as God , equall to his Father ; but he could not obtaine his request ; at last the good old man pitched upon this course , he comes to the palace of Theodosius the great , and salutes the Emperour with all due acknowledgements and accustomed reverence , but as for Arcadius the son of Theodosius , who was created Co-emperour with his Father , Amphilochius passed him by without any respect or reverence at all , & at last very familiarly stroakes the young Emperour upon the head , as if it had been some ordinary boy , and cryed , God save thee good child ; At which the Emperour was extreamly enraged , and commanded them to turne Amphilochius out of doores : but this reverend man replyed , I beseech your Majesty to consider that if you are so much incensed against them who doe not honour your Son as they honour your self , what wil God the Father think of them who deny equall honour to Iesus Christ his Son , who is equall to his Father in nature and power ? The Emperour who was wavering before , was much confirmed in his faith , by this seasonable Admonition , and presently forbad the Arians to dispute any more against the Godhead of Christ . You may read the story at large in Sozomen's Ecclesiasticall History . Now can we imagine that God the Father should take it lesse unkindly at the hands of the Socinians and all who admire their acute blasphemies , that they deny Jesus Christ to be God ? and what punishment is fitter for such blasphemers , then that , Rom. 1. Professing themselves wise , they should become fooles , and denying the Godhead of Christ , and the holy Ghost , they should be given over , not only to deny the power of godlinesse , but to deny that there is any God at all , because they did not like to retaine the knowledge of God ? 1. The Scriptures doe clearly shew that God the Father is no more God then Jesus Christ ; But ( say the Socinians ) Jesus Christ is not God . Who sees not what conclusion will follow ? ergo , if they said true , there would be no God at all . 2. The Socinians doe not worship the same God with the Protestants ; for we worship the Trinity in unity , that is , all the three Persons as one God , they say it is repugnant to common sense , to hold that the three Persons are one and the same God , and therefore they may when they please leave it to common sense to determine whether there be any God at all . 3. The Socinians proceed in a destructive way ; now destroy all Religion , and Atheisme will be embraced in stead of Religion . Mr. Chillingworth hath cleared that point sufficiently , that Popery leads men to flat Atheisme : and it is plaine and evident that if Papists must beleeve neither more or lesse then the Pope thinkes fit , the Pope may lead them all into Atheisme when he pleases . And how pleasing Atheisme hath been to some Popes , I need not stand to declare , the Papists themselves have spoke plaine enough . The Papists have extolled the Pope above all that is called God , and therefore the dullest Papist that can but see that the Pope is not God , will be ready to question whether there be any God at all . If the Pope have more Authority then God , then the conclusion will be easie : but according to the Romanists the Pope hath more Authority then God , for the Church is above the Scripture , the Pope above the Church , he is the head of it : Let Papists though our enemies , frame the conclusion , They who maintaine the Popes infallibility , and yet cannot but see how he takes upon him to correct Gods own Institutions , will conclude that it is possible for God to be deceived , and then I am sure he is no God : and whether the Pope be God , let the Papists judge . What practises there have been by the Popish party for the promoting of the Socinian heresies , I could shew at large if it were not too manifest to be proved . Faustus Socinus writ a most pestilent book de ss. Scriptura Authoritate , and this book he did privatly send about in writing to his friends ; Dominicus Lopez a Jesuite it seemes was a great friend of his , and the book comming to his hand he thought fit to publish it for the common good . I need say nothing of Petavius his notes in Epiphan. Haeres . 69. Cardinall Perron his reply to King James , lib. 3. his book of the Eucharist . lib. 2. cap. 7. Mr. Fisher , or Mr. Floyd . How easily the Racovian and Romane Antichrists would be reconciled , at least so far as to joyn against the Calvinists , is evident to any understanding man . And Mr. Webberly in the Appendix or sixth Book of his Translation , shews that the two great Articles which offend the Romanists and Racovians are , 1. The totall exclusion of all kinde of good workes from justifying a man before God : and 2. The totall negation of mans Freewill in doing good . They are enemies to the grace of God , in justifying sinners freely by faith alone in Christ , and to the powerfull and efctuall grace of God in converting and sanctifying our souls . This is the grand quarrell , the Socinians deny Christ to be God , that so they may deny that the bloud of Christ did fully satisfy for our sins : these errours strike directly at the Covenant of Grace , which is the foundation of all our comfort , and if once we undermine the foundation , and reject the principles of Christianity , it is then an easie matter to be an Atheist : for if the Protestant religion be deserted , there is nothing in any other religion to keep a man back from being an Atheist ; for Popery , to speak strictly , is Antichristianisme , and I have said enough of Socinianisme ; Iudaisme , and Turcisme , are too neer of kin to Socinianisme : let any man that doubts of this truth , read Doctour Calovius his Decas Dissertationum , Vedelius de Deo Synagogae , and he may receive satisfaction without reading others . And for the Arminian Atheisme , I referre you to Vedelius his book , de Arcanis Arminian . Anabaptists are justly complained of , but from whence did they suck their poyson ( I mean the Anabaptists of the last edition , ( the men so much complained of ) but from the Arminians , Socinians and Papists ? from the Arminians they received their doctrine about the Fall and Free-will of man ; are they not pure Armininians in that great point of Predestination ? they oppose the Reformed Churches in their doctrine about originall sin , the Socinians have taught them to deny that Infants are conceived and born in sin , and this is the true reason why they deny Baptisme to infants , though I know they urge many other reasons to colour the businesse : no man need to wonder that Baptisme of Infants is neglected by all those who deny originall sinne , Pelagius of old , about the yeare 420. said that it was a vaine thing to imagine , that the sinnes of infants were washed away by Baptisme , because they have no sin at all , and therefore Heaven was set open to them . The Anabaptists in the conference at Franckendale , maintained that Infants were born without originall sinne , nay without the least spot of sinne , and therefore there was no need of their being washed in the Laver of Regeneration . The Socinians tell us that Originall sinne is a meere fable , a fancy . They that can goe no farther then English , may read a book of Free-will , Predestination , the first transgression ; subscribed in the Epistle or Preface after this manner , Your brethren the Anabaptists falsly so called . But I beleeve the reason why the Anabaptists are complained of at this time , is because they are disobedient to Magistrates ; for it is commonly said that they have lately taken up Armes in rebellion against the King . I must confesse I have wondred often when I have heard of this dayly complaint , because I know that an Anabaptist doth not think it lawfull to be a Cutler , he thinks no sword ought to be made , because he conceives it unlawfull to use a sword . It is well known that the Anabaptists goe to Sea without any Ordnance in their ships , that they travaile without any sword by their side : But if there be any fighting Anabaptist in these days , I suppose the English Socinians have taught the English Anabaptists to deny those principles in practise , which they maintain in dispute . Who are so active in all Counsells of warre at Oxford , as men that are shrewdly suspected for Socinianisme ? If they deny this truth , their letters which are dayly intercepted will testify to their faces that they are not true to their own principles . Yet I commend the Chaplaines for their Designe , they would fain seise upon mens goods without force or violence , and therefore they tell the people that they ought not now under the Gospell to fight for the defence of their goods ; and if they could perswade the people to be Anabaptists in this point , then these Reverend Troopers and meek men of warre , might seise upon all the peoples goods , without force of Armes , and so be as true to their Racovian principles , as the Racovians themselves , they might robbe without weapons , a whole parish might be plundered by one Sermon as well as by two troopes , if the people were but throughly instructed in ( or as we say , beaten to ) this Conscientious slavery . All the spoile of a whole towne would lye no heavier upon the conscience of one of these Chaplaines , then a reare egge upon his stomack , for they are not ashamed to affirme that God hath not given his people any earthly goods or possessions under the Gospell , and therefore plundering is not robbing , they doe but take that from men which God never gave them Mr. Webberly in the third chapter of his Treatise , tells us that God hath not given his people any earthly possessions now under the new Testament , they must not regard earth but look after heaven ; this is they say the Court-Divinity ; but sure the Rationall Lords that have such vast possessions should not be much taken with these raptures ; if they be , it were good for the Lords to turne Chaplaines or step into a Cloyster , and let their own Chaplaines be Lords in their roome . How the Court-Chaplaines will maintain this Doctrine , and not be as Anti-Monarchicall as the very Anabaptists , I professe I know not , they might have done well to have excepted the Crown-lands ; They were wont to preach at the Court , that the Subjects have nothing of their own , but by this doctrine they will leave the King nothing of his owne ; sure they mean to have all to themselves . They must say that our King lives under the new Testament , they will grant him to be a Christian , and therefore he must not regard earthly possessions , &c. The King may perceive by this , what good friends he hath at Court . Nor doe they stick to question the Authority as well as the possessions or Revenues of Kings . The Anabaptists as disobedient to a Parliament as to a King ; any person or Court which hath power to fine or imprison , is by them denyed to be a godly person or a Christian court . It was one of the Seditious lawes enacted by that lawlesse faction at Munster , Magistratibus ac Principibus nullus subjiciatur . The Socinians and Arminians think themselves as lawlesse . The * Arminians say that they can willingly beare with one that conceives it unlawfull for a Magistrate to punish any Delinquent with capitall punishment , though he doe not embrace this opinion out of tendernesse of conscience , but only because he hath been trained up in it from his youth . You see the Arminians give faire quarter to the Papists and Socinians ; if any man hath been nursed up in this opinion they will beare with him though his conscience be not tender . They excuse Socinus in the same Chapter , and say that many honest men were of this opinion before Socinus was born . The Arminians and Socinians make a King of clouts , and put a wooden or painted sword into his hand to affright children , for they say that he must not draw bloud , no not in a legall way , for capitall offences . The * Arminians foresaw this consequence , and are content to let it passe , they will not alter the confession of their faith to avoid this inconvenience . In the confession of our faith say they we use none but this generall expression , the power of the sword , and forbeare to mention any capitall punishment , because say they we doe not require all that embrace our confession to maintain that Magistrates have power to inflict capitall punishments : whereby it appears that they doe plainly equivocate even in the confession of their faith , or rather the declaration of their opinion . Non fidei nostrae confessionem , sed sententiae declarationem exhibemus , they use generall and slippery termes and teach all their Sectaries ( the Socinians and Anabaptists need no teaching ) how to slip their necks out of so wide and loose a collar . Reverend Iunius shewes that the Arminians teach their Sectaries to blot the name of any Prince or Magistrate out of the number of Christians and make him an Infidell , if he punish the greatest offenders with death in a legall way . Doe any Reformed Divines maintain this seditious tenent which will certainly ruine any State where it is generally received ? Did Melanchthon , Bucer , Calvin , Beza , Bullinger , ever preach such doctrine ? nay did they not constantly oppose the Anabaptists in this very point ? Nay was not the faction of Anabaptists raised by the Devil and fomented by Rome , on purpose to hinder the Reformation begun by those worthy Reformers ? read that great Counsellour Conradus Heresbachius his Epistle to Erasmus , and there you will see the Devill raised them up in opposition to the Reformers . I know one of late preached valiantly against blessed Luther , and said that Luthers book de libertate Christiana gave the first occasion to the giddy Anabaptists to be so extra vagant ; Lambertus Hortensius indeed hath a touch upon it , but he addes withall , that though Thomas Muntzer was well read in that book of Luther , yet being an illiterate man he did not well understand , or else did wrest that book to his purpose ; now if the book was not well understood , and worse interpreted , sure the Interpreter was in fault , for if he had no learning he might have had some ingenuity , or at least humility , and left the book to more learned Readers , or candid expositours . Thomas Muntzerus Saxo erat homo ut accepi illiteratus , sed ut apparebat , in hoc libello egregie exercita●us , & scripti interpres parum Candidus , We must distinguish betweene the first tumults of Anabaptisticall men , and Deliberate Anabaptisme . The first tumults were raised above an hundred yeares since , by illiterate dreamers , such as Nicholas Storke , Thomas Muncer , Phifer Ringus and the rest ; yet Muncer at that time laid a faire foundation for Servetus , Socinus and the rest to build upon ; for he denyed the satisfaction of Christ ; and what Doctrine is Fundamentall if the satisfaction of Christ be not ? the Socinians make it their grand designe to perswade men that Jesus Christ hath not truly and properly satisfied for our sinnes . The Heresy of the Anabaptists was not backed with any strength of Argument , nor methodically digested till Servetus and Socinus set to work , I must then look upon Servetus and * Socinus as the maine pillars of Deliberate and Refined Anabaptisme . Luther must be excused , for he was not guilty at all , it was an occasion snatched and not given , snatched by Muncer , not given by Luther , when the Anabaptists urged Luthers authority ; for Luther did utterly disavow any such sense , as they put upon his book , nay he abhorred their Designe and opposed their faction even at their very first rise . When Muncer was stepped aside to Melhusium , Luther wrote against him to the Senate and desired them to beware of the woolf in a Sheeps . skin ; this was very early , in the yeare 1524. and upon the Lords day as Bullinger assures me . In the yeare 1525. and the sixth of Novemb. the Anabaptists were so confident of their own strength , that they challenged any Reformed Minister to dispute with them ; but when they were ready to dispute , one of the Anabaptists cryed out , Sion Sion , rejoyce O Hierusalem , they were presently in such a tumult that they were forced to remove to another place ; yet the Senate , Zuinglius and other learned men were so patient as to argue with them three dayes together , and when the Anabaptists saw themselves confuted by the evident demonstrations which Zuinglius produced out of the word of God , one of them had a designe beyond all the rest , he said Zuinglius was a learned man and could prove any thing , but saith he , O Zuinglius I adjure thee by the living God to speak thy conscience , and tell the truth . I will quoth Zuinglius , thou art a seditious clowne , since milder answers will not serve the turn , I speak plain and home . Upon the 15. day of November , 1525. the Senate made a decree against the Anabaptists , and declared that Zuinglius had convinced them , clearely confuted the Anabaptists , and therefore they would proceed severely against all Anabaptists . Now about this time Servetus the great Grand-father of Faustus Socinus , as hath been shewen , began to perk up , for Servetus was put to death in the yeare 1553. because he had been a blasphemer for thirty yeares together ; so it seemes he began to vent his blasphemies as soone as Thomas Muncer himselfe , about the yeare 1523. Theodorus Strackius ( being to set forth the History of the Anabaptists ) slides on a sudden into a long story of Servetus that monster of Men , and enemy of God , nay ( as he saith ) of the whole true Godhead in the sacred Trinity ; this Servetus that he might shew his good inclination towards the fanaticall sects of these times ( saith Strackius ) hath endeavoured to make the Baptisme of Infants not neglected only , but abominated ; I dare not mention his other blasphemies , at which I think the very Devills tremble . There are so many severall sects , both of Socinians and Anabaptists , who have runne away with their mouths full of Anabaptisticall and Socinian blasphemies , that we must let them all passe for Sectaries of Servetus and Socinus , though some of them are farre more dangerous then others . The Anabaptists maintaine some opinions which are as welcome to the Papists and Iesuited party in England , as other parts are to the Socinians ; the Anabaptists did dreame at first of an unwritten Word , and a very subtile one too , such as the Pope and Jesuites dreame of , and such visions and Revelations as the Priests boast of . The Designe of the Anabaptists pleased the Papists well , because they endeavoured to root out Protestant Princes and Ministers , the Papists knew full well that no Church or State could stand without Magistrates and Ministers . There is one Iohannes Angelius who commends Servetus and saith he spake nothing but what David George and such like Saints have delivered ; this Jesuited Politician you see hath praises to spare for Servetus , one of the most abominable horrible Anabaptists of all others , as reverend Bullinger observes lib. 2. contra Anabaptistas . cap. 12. because there are 12. or 13. sects of Anabaptists in his account , and Servetus was one of the worst sort ; but he saith David George went farre beyond even Servetus himselfe . The truth is , these two were guilty of sublimed Anabaptisme , deadly Socinianisme , though David George differed from Soci●us in a point or two . Now what good friends the Iesuites are to the Socinians hath been already shewen , what Patrons the Arminians are of Anabaptisme the Professours of Leyden declare . This being premitted , let us sadly enquire whether our late writers doe encline to the Anabaptists and Socinians in the great point about the Authority of Princes and Magistrates ; For I know it is commonly said that though the first Reformers did oppose the Anabaptists in this point , yet the men that seeme to be most zealous for a Reformation in these unhappy dayes , are arrant Anabaptists in this point . We live in an angry time , and men will speake passionately when they are provoked , and vexed , I will not therefore take upon me to justify the angry expressions of the most judicious writer , much lesse can I ever mention those bastard-Pamphlets without indignation , which spring from a Licentious and prostituted Presse . Let us single out some that have lately studied this weighty controversy , and it may be it will appear that they who are said to write against the King have setled & established his lawfull Authority upon surer grounds and better principles then those very men who pretend to write for the King . Every man is now accounted an Anabaptist if he doe not maintain Monarchy to be Iure Divino ; heare then what Dr. Ferne saith . We confesse that neither Monarchy , nor Aristocracy , or any other forme is Iure Divino . Nay he saith that that Power or sufficiency of Authority to govern which is the ordinance of God , is to be found not only in Monarchy , but in Aristocracy , Sect. 3. Moreover if we consider the qualification of this governing power , and the manner ofexecuting it even according to Monarchicall government . Dr. Ferne grants that it is the Invention of man , and hath not so much as Gods Permissive approbation till that qualification or Forme is orderly agreed upon by Men ; in the selfe same Sec. Be pleased now to hear Mr. Burroughes : However Princes may be exasperated against Puritanicall Preachers ( sai M. Burroughes ) yet they are as much beholding to them as to any people in their kingdomes for bringing people out of conscience to obey Authority ; You see here the people are pressed to obey the lawfull Authority of the King out of Conscience by such as are counted Puritanicall Preachers . In the answer to the observations printed at Oxford by his Majesties command , I find that Monarchy is not much younger then man himselfe — that Regall Power sprang first from Paternall , a Regall power belonged to the Pater-familias , pag. 3. as if he meant onely to conclude the subjection of the Kings children and family : the Patriarchs were Patres Patriae without a Metaphor , they begat their own Subjects . But how came divers families to be subjected to one King or common Father ? why , reason ( saith he ) did direct the people to choose one common Father . p. 6. Monarchy then is grounded upon the peoples Reason , and yet quite thorowout his book he talkes as if the people had no Reason , for he tells them that there may be reasonable motives why a people should consent to slavery , as the Turkes and French peasants have done : he teaches them how to perish with a great deale of discretion , or else how to be safe by the benefit of slavery . p. 10 , 11. The Observatour saith that Regall dignity was erected to preserve the Commonalty ; It was so , saith the Answerer , p. 8. and when Routs became Societies they placed an head over them to whom they paid the Tribute of Reverence for the benefit of Protection : What if the people be not , protected must they pay no tribute ? God send his Majesty better Protectours then this Champion . Dr. Fern discourses just as wisely when he propounds Davids rewarding of false Ziba as a pattern to our King , he would perswade the King to trust Papists as false as Ziba to seise upon the estates of his good Subjects ; and bestow their estates upon arrant Ziba's , men that abuse his Majesty and seek their own ends , & when the innocency of the Subject and treachery of these Ziba's , Papists or Pickthankes is discovered , yet the King must not reverse his sentence pronounced in favour of the Papists though to the ruine of good Subjects and their posterity , all this Divinity is closely involved by this conscientious Doctour , in the 7. Section . How farre the Divines of this time differ from the doctrine of Papists is clearly shewen by Mr. Burroughes , Mr. Bridge , and therefore it is strange the Papists should be counted the better Subjects . Mr. Burroughes doth acknowledge the Kings Supremacy , The King ( saith he ) is Supreme but not Absolute , because his Authority is limited both by the Law of God and of the Land . For we may and ought ( saith Doctour Ferne ) to deny obedience to such commands of the Prince as are unlawfull by the Law of God , yea by the established lawes of the Land ; for in these we have his will and consent given upon goood advice , and to obey him against the lawes , were to obey him against himselfe , his suddain will against his deliberate will , Sect. 1. For instance , it is the Kings deliberate wil that this Parliament shall not be dissolved , or any forces levyed without consent of both houses of Parliament , as appeares by two severall Acts made this Parliament . If then any take up armes either without consent of Parliament , or on purpose to dissolve this present Parliament , they doe certainly take up armes against the King himselfe , ( as Dr. Ferne says ) because against the deliberate will of the King . If any Commissions then should be issued out in the Kings name to any persons to encourage them to take up Armes without the consent of the Parliament , or against the Parliament , such Commissions must be interpreted to proceed from the Kings suddaine will , which is not to be obeyed , saith Dr. Ferne , against the Kings Deliberate Will . They are not the Kings friends who advise him to send forth any Illegallcommands . There is another answer to Dr. Ferne intitled a fuller answer , in which there is much Law and Logick ( viz that in a Mixt Monarchy there is a Co-ordinate Supremacy , and Coordinata invicem supplent ) and a great many things which the common people understand not . This Respondent saith ( as Dr. Fern doth ) that Monarchy is not Gods ordinance , but then he tells the people their duty in plaine English , namely , that it is Gods ordinance that men should submit without Resistance , to that kind of government which they have by consent established , and therefore they must submit to this Coordinate Supremacy , though it be the Ordinance of man for the Lords sake , as Saint Peter saith . pag. 17. Here is Submission out of Conscience for the Lords sake , to all Legall Supremacy ; what can be desired more , unlesse they would make the King an Absolute Monarch ? ( and so give him an absolute Supremacy ) which the King himselfe doth utterly disclaime in his answer to the 19. Propositions . The zealous Divines of this very time doe abhorre the seditious practises and opinions of all Anabaptists , who because the Church had not Christian Kings at first , cry out with open mouth a that the Church cannot be safe if there be any King or Magistrate in the Church ; nay they adde that if a King turn Christian he must cease to be a King , because Christianity it selfe is repugnant to Magistracy , and no b Magistrate ought to look after any thing that concernes Religion . They maintain that Christians ought not to have any Judiciall tryalls before Magistrates , that no Christians ought to punish offendors with death or imprisonment , but with Excommunication only . They would not have Heretikes punished by the Magistrate , c but every man should be left to his liberty to beleeve what he thinks fit , just as the Arminians and Socinians dreame . I would Kings and Princes did seriously consider that the d Arminians have taught Heretikes to rebell against any Prince or Magistrate who goes about to inflict punishment upon them in a legall way ; for , say they , if the Magistrate goes about to punish an Heretike because he thinks the Heretike in an errour , the Heretikes may all joyne together and rise up in armes against the Magistrate because they conceive the Magistrate to be in an errour ; for the Heretikes have as much power to kill the Magistrate , as the Magistrate hath to execute such seditious Heretikes , Par omnium in omnes jus est , is not that pure Anabaptisme in the highest ? Nay they adde farther , that though the Heretikes be seditious , Reipub. Turbones , if they be Apostates , if they turne Iewes and blaspheme Christ , yet they would not have them punished by the Magistrates : these Arminian , Socinian , Anabaptisticall errours are justly abhorred by the Divines of this very time . There is at this very day a great talke of Tubbe-Preachers ; if there be any such , the Arminians and Socinians must defend them as long as they keep in private , but if they preach false doctrine publikely , then indeed the Arminians would have them grievously punished , the Magistrate may if it be needfull ( say they ) make a whippe of Cords and drive them out of the Temple , as our Saviour did the Hucksters : Thus they abuse our Saviour and the Magistrate both in a breath , they will not allow the Magistrate to doe any more . They doe not think it necessary that Ministers should expect a Mission in the first constituting of a Church , for then there can be no order , for order is not yet begun , nor must Ministers expect a Mission when a Church is to be reformed , for then they say all order is quite fallen to the ground , and therefore the Word may be lawfully preached by them that are not sent , so the Arminians ( Exam. Cens. cap. 21. pag. 228. ) state the point . You see if there be any Tubbe-preachers , now our Church is but Reforming , they doe punctually observe the Arminians grave instructions . The Arminians allow a liberty of Prophecying , if any man shall perswade himselfe that he hath received some spirituall interpretations of the Word by the inspiration , suggestion , assistance of the holy Ghost , and any Magistrate shall imprison this man , because the interpretation is contrary to the Spirit of the Reformed Divines , the Magistrate doth imprison the spirit and quench the spirit , and the Church of Rome may as well emprison any Protestant because he brings an interpretation contrary to the Spirit of their Church , which is as the Papists conceive infallibly guided by the Spirit . Here'snothing but Qui sibi persuadet , a strong perswasion required to beare out this Enthysiast , though he seemes to the Reformed Divines to preach nothing but his own brain-sick fancies , nay phrensies , Sed hoc ipsum est Spiritum extinguere , authoritatem sibi arrogare , Spiritum qui cum Spiritu nostro ( by our Spirit they meane the Spirit which enlightens the Reformed Divines ) non convenit , pro insanâ & corrupta mente , libidine contendendi , adeoque mali spiritus suggestione , censendi , eoque nomine vi armata eum opprimendi — Colloca teipsum coram tribunali Pontificio , Reformationem dogmatum , & Articulorum variorum urgentem & orantem ne spiritum tuum quem divinum esse credis extinguat ; quid respondebis si tibi reponat verba tua , an spiritus est quod cuique insana & corrupta mens , contendendi libido , adeoque malus spiritus suggerit ? Exam. Cens. cap. 24. pag. 276. Unlesse we have that infallible Spirit which the Apostles had to discern spirits , the Arminians tell us we must allow men liberty to prophesy contrary to the Spirit of the Reformed Doctours , or else our censure of these Enthysiasts will bee doubtfull , uncertain . Finally ( for I am weary of this subject ) they will admit Anabaptists to be true and lawfull Pastours of Christ . cap. 23. Exam. Cens. de Baptismo . pag. 248. in fine . Sure this is liberty enough , the Socinians need not desire more , the Arminians and Socinians then must patronize these Tubbe-preachers . In the next place there is a complaint of Brownists , to which complaint I shall answer briefly , and yet fully . First , they are to be blamed who gave the first occasion of this Rent : I know between 40. and 50. yeares agoe , there were some followers of Browne , but in the latter end of King James his reigne , the number of Brownists properly so called was much decreased , and it was a rare thing to meet with a Brownist ; but when Bishop Land began to sit at stern , ( and so he did a while even in Arch-Bishop Abbot his time ) then the number of Brownists began to encrease ; the reason was , because ceremonies began to be urged upon the conscience with so much earnestnesse as if they had been necessary to salvation : and about 6. or 7. yeares since when the Arch-Bishop was in his ruffe , and his Priests began to surrogate it , preaching for doctrines the commandements of men , and consequently worshipping God in vaine , Math. 15. 9. men of tender consciences ( and those no weake ones neither ) began to feare , that they should transgresse the Commandements of God , by observing Traditions , Math. 15. 3. and conceived it vain , to joyne with them in worship , who worshipped God in vain . Many were prevailed with by this reason , but there were some of a moderate temper , who if they might have the liberty of their conscience , and not be forced to the use of any Ceremonies , would , and did , communicate even in Parish-Churches : But the Archbishop of Canterbury began to lay on greater burdens ; Crucifixes must be set up at the East-end , that was too plain ; next , the Communion-Table , to colour the Design , or , at least , to add varnish to it , must be advanced into an Altar , & men must by a Tacit consent , ( as we were informed at the Visitation of Merton College ) expressesome outward reverence , by bowing towards the East , the Altar , the Crucifixe , choose which you please , all if you will ; but in no case must we be commanded to bow , & yet we must be censured as disobedient , if we refuse to bow . This was interpreted by Rationall men an asking of our consent to bring in Popery : It was now high time to make Protestations that we would neither bow to East , nor Hoast , nor Altar , for if we held our peace we knew not what might come by Tacite consent . We were sure that our actions would speak aloud , and how tacite soever our consent was , it would be known to God & our conscience . I will not take this faire Hint to tunne into a long story of what censures were passed upon my self or others , for our Protestation against this superstitious Innovation , but sure I am that by degrees there were so many Innovations both in point of Doctrine , and externall worship , that the Papists themselves thought those of greatest worth , learning and Authority in England , knew not well what Religion to be of , or where to fasten . The Jesuite who wrote the directions to N. N. which Mr. Chillingworth endeavours to answer , began to triumph in our complyances with Rome . Heark what he saith . Protestantisme waxeth weary of it selfe , the Professours of it , they especially of greatest worth , learning and Authority , love temper and Moderation , and are at this time more unresolved where to fasten , then at the infancy of their Church . Their Churches begin to look with a new face , their walls to speak a new language , their Doctrines to be altered in many things , &c. Mr. Chillingworth is so vaine as to call this painting of Churches the Beauty of Holinesse , Sect. 22. But to proceed , If the guides of the Church would not endure so much as a Nominall Inconformity with Rome , if they and their Adherents looked so like , and preached so like them , that the Papists themselves took them for Romane Catholiques ; no marvaile if the poore people cryed out that England was turned Babylon , and began to separate ; for that is very observable which Judicious Hooker delivers in his Ecclesiasticall Politie . The people ( saith he ) are not accustomed to trouble their wits with nice and subtile differences in the exercises of Religion — and ( saith he ) in actions of this kinde , ( hee speakes of adoration of the Crosse , it may well be applyed to adoration towards the East , hoast , altar , Crucifixe ) we are more to respect what the greatest part of men is commonly prone to conceive , then what some few mens wits may devise in construction of their owne particular meanings . They then are to be blamed who invented a few cogging distinctions to juggle with God and their conscience , and thought to salve up all with some curious subtilties which the people understood not . If they that should be lights of the Church gave no better light then an Ignis fatuns , which doth seduce them into bogges and ditches , if they puzzeld the people and gave them good cause to doubt whether it was safe to communicate or no , must the people communicate when they are perplexed with such doubts that they cannot communicate in faith ? He that doubts is damned if he eat , Rom. 14. 23. The poore people could not be resolved , and durst not be damned ; sure the Archbishop was rather Schismaticall , in imposing such burthens upon tender Communicants , then the people in separating from externall Communion . Let Mr. Chillingworth be Judge , sure he is no Brownist ; Neither is it alwayes of necessity Schismaticall to separate from the externall Communion of a Church , though wanting nothing necessary . For if this Church supposed to want nothing necessary , require me to professe against my conscience , that I beleeve some error , though never so small and innocent , which I doe not beleeve , and will not allow me her Communion , but upon this condition ; In this case the Church for requiring this Condition is Schismaticall , and not I for s●parating from the Church . Secondly , all Separatists are not Brownists ; it is evident from this very place of Mr. Chillingworth ; for a man may have just cause to separate from the externall a Communion of a Church , though he think that there are all things necessary to salvation in that Church . But no Brownist doth conceive that there are all things necessary to salvation in any of our Parish Churches . They deny that there is any true Church or Ministers of God to bee found in any Parish of England ; or that all the Parishes taken collectively can make one Church of God ; they say our Congregations and Ministers are limbs of b Antichrist , Babylonians , Idolaters ; this Doctrine I have ever preached against , ( I preached against it even at Westminster , where they say there are so many Brownists ) and resolve to preach against it still . 3. There are some reverend and learned Ministers in this Kingdome , who are commonly called the Independent Ministers , and these are all put downe for Brownists , if not Anabaptists , in the Oxford Catalogue , though the Arminians have no reason to censure any that goe from a Congregation that is lesse pure , to one that is more pure . I will therefore briefely shew that these Ministers are neither Anabaptists nor Brownists . They will not say the Magistrate is an Head of the Church , but they say that Every Christian Magistrate is an Head in the Church , which no Anabaptist will say . They say that the Prelates doe not hold from the Head , as all Officers of the Church should doe , Ephes. 4. 15 , 16. and yet they acknowledge that it is possible for a Prelate , and the Diocese under him to hold the Head , as the phrase is , Colos. 2. 19. and this no Anabaptist or Brownist will acknowledge . They will communicate even in a Parish-assembly , where the Minister and people generally desire and labour by all lawfull meanes to procure a Reformation . They protest against Brownisme , as a * bitter error , and full of cruelty ; what can be desired more , to cleare them from being Brownists or Anabaptists ? I heard the same man preach since with much fervency and earnestnesse of spirit against the Brownists for this their error , and among other inconveniencies which arise therefrom , hee mentioned this , that upon the same ground and reason for which they chiefely make the Churches in England no true Churches , nor the Ministers thereof , true Ministers , they must make all those in Scotland , France , and other Reformed Churches , ( whom yet they seeme to acknowledge ) to be no true Churches ; and so no true Churches to have beene in Europe since the Reformation but themselves , which were a horrid opinion to enter into a mans heart . 4. Brownists doe not , that ever I could learne , differ from Protestants , concerning Civill government , and therfore I doe not know why men should cry out , that Brownists are greater enemies to the State then Papists themselves : We have not yet forgot the Powder-treason , and we doe still groane under the Irish Rebellion . 5. If the Brownists be as bad as the Donatists of old , if they conceive that there is no true Church but in parte Brownistarum , as they conceived there was none but in parte Donati : if they should deny the Catholique Church ( which they do not ) and refuse to Communicate with any of the Reformed Churches , or with any Independent Congregation , because they will not communicate with any who are ready to embrace communion with any Parish Church , let their errour , schisme , pride , uncharitablenesse , cruelty , and bitternesse be aggravated to the highest , yet the Papists have no reason to complaine of them ; for Papists deny the Catholike Church as directly as the Brownists can be thought to doe , they confine it to their owne party ; the Socinians and Arminians may hold their peace for shame , for they both tell us , that it is possible that Christ may have no Church at all , neither in this part nor that , hee may bee an Head without a Body , an Husband without a Spouse , a King without Subjects , as hath beene shewen above , pag. 49. The Socinians say that there is not as yet any triumphant Church above , nor is it necessary there should bee any militant Church here below . It was no errour in the Donatists that they held it possible that the Church might bee contracted from a larger extent to a lesser , ( as Mr. Chillingworth observes ) but their error was that they held it done de Facto , when they had no just ground or reason to doe so ; chap. 3. p. 162. But the Author of the Tract concerning Schisme doth quite outleape Mr. Chillingworth . It is ( saith he ) a thing indifferent , the Church may be in any number more or lesse , it may be in any place , Countrey or Nation , it may be in all , and for ought I know it may be in none , pag. 7. Sure the Brownist is more moderate , he saith there must be a Church . 6. But the great quarrell with the Brownist is , that hee would have the Common-prayer Booke taken away ; To which I answer in a word , that they are not all Brownists who desire to have that Law abrogated , by which the Common-prayer Booke is established ; Mr. Chillingworth desires that there might be this triall made betweene us and the Papists , That there might be some Forme of Worshipping God propounded which is wholly taken out of the Scripture ; and herein saith he to the Papists , if we refuse to joyne with you , then , and not till then , may you justly say we have utterly and absolutely abandoned your Communion . Answer to the Preface . Sect. 23. May not some that are not Brownists say the same to us , we keepe our distance from you , meerely because your Forme of worshipping God is not taken wholly out of Scripture , though for the present then wee joyne not with you , yet doe not say ( till that be done ) that wee doe utterly and absolutely abandon your Communion . The Author of the Tract of Schisme would have such a Forme of service , as Donatists , Arians , Papists , all that call themselves Christians , might joyne in ; p 9 , 10. You see he dislikes the Common-prayer Booke , and sure dislikes the best part of it , the Creeds , he is farre worse then a Brownist . Be pleased to observe that Liturgies were first composed to expell Socinianisme , and now this Author would have a Liturgie composed to let in Arianisme , or at least to humour the Arians , and sooth them up in their Heresie , as if the Articles of our Creed were but private fancies , and it concerned us more to please Hereticks , then preserve our Creed . But there is a learned man of a more moderate opinion , and sounder judgement then either of the former , though they bee both very learned men , it is Dr. Featley , be pleased to heare him speake . There is nothing ( saith he ) in the Protestant Liturgie or Service which the Romanists do , or by their owne Rules can except at ; The Confession , forme of Absolution , Prayers , Hymnes , Collects , &c. are either such as the Papists themselves use , or at least such as they dislike not ; in his Annotations on Vertumnus Romanus , p. 16 , 17. Now this is the very reason the Papists bragge so much , and why some that are not Brownists take offence at our Liturgy . And this learned Doctor tels us , that all who love the truth in sincerity , should with bended knees humbly desire that his Majesty , and the high Court of Parliament , would make some more certaine distinctive signe betweene Papists and Protestants , then monthly comming to Church , and taking the oathes of Allegiance and Supremacy . Now how this present Liturgy which the Papists like so well , can make any such distinction , let the prudent judge . I intend not to run out into the large question , about the necessity or Antiquity of Liturgies ; but let men that are so violent in this point consider ; 1. How corrupt those Liturgies are which are voted for ancient . 2. How much Bishop Hall is forced to grant , when this question was agitated betweene him and the Smectymn●ans . 3. To passe by what is said about the lawfulnesse of a Set-forme , let them consider what Arguments are produced against the Imposition of a Set-forme . 4. If it were granted that a Set-forme may be imposed , yet those many cart-loads of Arguments which are produced against this Set-forme are considerable . 5. It is confessed , that a Minister should be able to pray as well as preach , and should give and even devote himselfe to prayer , he should meditate and study how to pray . 6. It is granted on all sides that wee ought to pray according to the occasion , and how we should foresee all the wants and straits of a Church , and compose a Set-forme for them before-hand , it concernes them to declare . When K. Iames was to advise Prince Henry how to pray , hee did not thinke it sufficient to leave him to the Church-Liturgy , or to any prayers composed by man ; the onely Rule of Prayer , saith he , is the Lords Prayer : he advised him to study the Psalmes of David , because they being composed by a King , hee might collect prayers out of them most sutable to his wants , and so he should be enabled to pray according to the occasion ; he disswaded him from following the common ignorant sort , that prayes nothing but out of bookes , for that would breed an uncouth coldnesse in him towards God : hee bids him take heed that hee be not over-homely in his expressions , for that would breed a contempt of God : nay he counsels him farther , to pray as his heart moves him , pro re natâ , Reade his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , pag 151. 152. Let these things be well weighed and considered , and then our fierce men will not terme every man a Brownist , who desires to have that Law abrogated by which this Common Prayer booke is established and enjoyned . I need not adde what the Arminians and Socinians think of Liturgies , onely observe , that though the Arminians beyond Sea were prevailed with to write something for the Archbishops , Bishops , Archdeacons , &c. in England yet they write but faintly , Exam. Censurae . cap. 21. and they could not be prevailed with to write a word in defence of our Liturgy , they will not admit , no not of the most received Creeds ; there is ( they say ) too much majesty in them , they call the Preface to Athanasius his Creed , Whosoever will be saved must hold , &c. a proud Preface , for this is ( say they ) to give divine Authority to humane Formes , and into the assembly of such bold men let not our soule ever enter : you see what they think of humane Formes . Exam. Censurae Praef. pag. 6. 7. and lastly , the Brownists had beene in the right if the Archbishop of Canterbury could have compassed his Designe , for his project was to root out all that would not comply , which if he had effected , he had made good the Brownists opinion for them , for then there would have beene no true Church of God in England indeed ; not a true governing Church , for his government would have beene tyranicall , not a true practising Church , the practises of his Grace and his adherents are sufficiently knowne : nor a true teaching Church , as shall evidently be demonstrated in the next Chapter . CHAP. VI . The Religion so violently contended for by the Archbishop of Canterbury and his adherents , is not the true pure Protestant Religion . I Intend not to transcribe overmuch out of Bishop Mountague , Shelford , Pocklington , Dr. Potter , Mr. Chillingworth , Dr. Dowe , Dr. Heylin , &c. Their Books are commonly sold , and I have given a taste already in the third and fourth Chapters of some of these Authors ; ex ungue leonem , as they say ; there are a great many passages collected and published already by severall men , so that I am forestalled , and by some happily prevented ; there is a Booke entituled Ladensium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} closely penned , and never answered , in which their Heresies are filled up by dozens , There will come forth a Booke very shortly , in which the Designe of Reconciling , or rather uniting Rome and Canterbury , ( for there was no great quarrell betweene them ) will be more fully discovered ; for these reasons I may well shorten my journey . Let any man that desires satisfaction , but peruse those Bookes which were Printed in England betweene 1630. and 1639. and compare them with the Harmony of Confessions of the Reformed Churches , and then hee may easily judge . Mr. Chillingworth proves undeniably that the Church of Rome is not Infallible , but to what end and purpose ? why , that Rome and Canterbury may shake hands , the Pope may abate something in point of Supremacy , his Primacy being grounded upon his Infallibility ; but if the Pope , Cardinals , &c. the Archbishop of Canterbury and his adherents were united , the people would be unwilling to part with their Masse : why for that if they will but yeild thus farre , as to turne their Masse into English , the good men are agreed ; for Mr. Chillingworth tels the Papists , that no Godly Lay man ( that is , an ignorant Papist that is well conceited of the Masse ) who is verily perswaded that there is neither impiety nor superstition in the use of their Latine Service shall be damned as he hopes for being present at it ; Excellent Divinity ! A strong perswasion will turne superstition and impiety into godlinesse . Yet he saith there is some danger as long as the Service is in Latine , because the want of that devotion which the frequent hearing the offices understood might happily beget in them , the want of that instruction and edification which it might afford them , may very probably hinder the salvation of many , which otherwise might have beene saved ; that is , might have beene saved if the Service had beene in English ; this is plaine dealing , the men are likely to agree , the Masse in English may beget such devotion , afford such instruction and edification , as is sufficient for salvation . Can the Papists desire fairer quarter , or a foller acknowledgement ? Is not this doctrine sufficient to effect an Accommodation betweene Rome and Canterbury . I dare say all the Papists in England will fight for such a Protestant Religion . Mr. Chillingworth in his Epistle Dedicatory gives his Majesty to understand , That the Papists allow Protestants as much charity as Protestants allow them ; and therefore such Protestants and true Papists will easily be reconciled , or indeed are already reconciled . I cannot stand to reckon up Mr. Chillingworths principles , consider these that follow . 1. God is not offended with us for not doing what hee knowes we cannot doe . Whiles we are unregenerate God knowes we cannot repent and beleeve ; is not God offended with us even then , for our impenitence and unbeleefe ? besides , he conceives that unaffected ignorance joyned with Implicite faith and generall repentance is not damnable . 2. Mr. Chillingworth is verily perswaded that God will not impute errours to them as sinnes , who use such a measure of industry in finding truth , as humane prudence and ordinary discretion ( their abilities , and opportunities , their distractions and hinderances , and all other things considered ) shall advise them unto , in a matter of such consequence . Sure God will judge men with more then ordinary discretion , and therefore though we may justifie our selves when our opinions and practises are scanned by humane prudence , yet God may justly condemne us for not attending upon him without distraction ; Such loose principles as these will nurse men up in security and ignorance , or else betray them to indifferency in religions , to that * Arminian Libertinisme , which hath been so much admired of late dayes , and cryed up as the only way to maintain peace . For if a man poysoned with this principle be seduced by a Papist , Arminian , Socinian , he need use but ordinary discretion , and therefore take but ordinary care to resist the seducer : Alas his abilities are not great , his distractions not few , and his hinderances many ; besides if he have time to consider the Arguments propounded , yet hee wants opportunity , and therefore all things considered he had as good yeeld as stand out , for it is in the eye of humane prudence , a matter of no great consequence : for Mr. Chillingworth saith a Papist may be saved , especially if he have the Masse in English , and Socinians are a company of Christians , which though they are erroneous in explicating mysteries and take too great a liberty in Speculative matters , yet they explicate and maintaine the Lawes of Christ with lesse indulgence to the flesh then the Papists . 3. Mr. Chillingworth thinkes it sufficient to beleeve all those bookes of Scripture ( to be Gods Word ) of whose Authority there was never any doubt made in the Church : hee cannot in reason beleeve the * other bookes so undoubtedly as those books which were never questioned , and he hath the example of Saints in heaven to justify or excuse his doubting , nay his denyall . Sect. 38. There is no necessity of conforming our selves to the judgement of any Church concerning the rest that were never questioned , for that also he urges the Authority of some Saints in Heaven ; ancient Fathers , whole Churches by their difference about this point , shewed that they knew no necessity of conforming themselves herein to the judgement of any Church . Sect. 34. and yet of this controversy whether such or such bookes be Canonicall , the Church is to judge . Sect. 35. And the Churches testimony is , though no demonstrative Enforcement , yet an highly probable inducement , and so a sufficient ground of faith . What kind of faith this is like to prove , I know not , which is grounded upon a probable testimony , to which no man need to subseribe or conform . 4. It is enough to beleeve by a kind of Implicite faith , that the Scripture is true in Gods own sense and meaning , though you know not what God meant , if you use such industry as ordinary discretion shall advise for the knowing of Gods meaning , of which I have said enough already ; this may suffice for a taste . Dr. Potter is very charitable to the Papists , because they receive the Apostles Creed , but whether they receive it in the Apostles sense , is the question . Whether Mr. Rouse or Dr. Potter hath answered that subtile booke most like a Protestant , let the learned judge . I have said enough of Dr. Potter already , I referre the Reader to Ladens . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . I am even ashamed to repeat what Dr. Pocklington hath printed in his Sermon , Sunday no Sabbath , See the first edition p. 48. 50. We must have an Altar with a Crosse upon it , if we will beleeve Dr. Pocklington , Altare Christianum . cap. 21. pag. 143. We may comply with the Jewes in phrase , and other respects . cap. 22. pag. 147. I hope he doth not mean in Caspar Barlaeus his sense , or as the Socinians mean ; he hath a vain conceit that the Christian Church of the Iewes had Altars . I hope they did not bow all , to , or towards the Altar when they met . Act. 15. We must if we will beleeve this Dr. agree with the Iewes in externall Rites & Ceremonies , p. 147. Give me leave to throw away this book ; and Dr. Kellet his Tricenium . When the Arch Bishop of Canterbury was to assigne what errours in Doctrine might give just cause of separation , he would not adventure to set them down in particular , lest in these times of discord , he might be thought to open a doore for Schisme ; he knew full well that some who were countenanced by him had brought in errours enough , which gáve just cause of separation . Knot the Jesuite spoke plaine English to Mr. Chillingworth , when he told him that the Doctrine of the Church of England began to be altered in many things , for which our Progenitours forsooke the Romane Church . For example , it is said that the Pope is not Antichrist , Prayer for the dead is allowed , Limbus Patrum , Pictures ; it is maintained that the Church hath Authority in determining controversies of faith , and to interpret Scripture , about Free-will , Predestination , universall grace ; that all our workes are not sinnes , Merit of good workes Inherent Justice , Faith alone doth not justify , Traditions , Commandements possible to be kept . Your thirty nine Articles are patient , nay ambitious of some sense in which they may seeme Catholique . Calvinisme is accounted Heresy , and little lesse then treason . Men in talke use willingly the once fearfull names of Priests and Altars . What saith Mr. Chillingworth to this bold charge ? Why , some things he excuses , and grants the rest . As for the Popes not being Antichrist , the lawfulnesse of some kinde of prayers for the dead , the Estate of the Fathers soules before Christs Ascension , Free-will , Predestination , universall grace , the possibility of keeping Gods Commandements , and the use of pictures in the Church ; these are not things fit to be stood upon , we must not break charity for such matters , these points have been anciently disputed amongst Protestants , if you will beleeve an Arch-Priest Brearley ; and so he leaves that point ; here is a faire compasse , a long rope for a Papist , Arminian , &c. to dance in . But Mr. Chillingworth saith the Protestants have constantly maintained , and doe still maintain , that good workes are not properly meritorious , and that faith alone justifies ; but either this is false , or else men that are counted Protestants have changed their Religion . Franciscus de Sancta Clara wil inform him of the extravagancies of some in these points , who passed for such Protestants as England hath been guilty of entertaining of late yeares . I have heard it publikely maintained in Oxford by Mr. Wethereld of Queenes Colledge , that Bona opera sunt Causae Physicae Vitae Aeternae , he had said before that they were Morall Causes , by that he meant Meritorious , but that expression would not content him . It is well known what Dr. Duncan maintained at Cambridge ; what Shelford printed there , what Dr. Dow and Dr. Heylin have since maintained , and to their power justifyed ; you may read their words at large in Ladensium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the fifth Chapter . The Arch-Bishop of Canterbury hath given us the reason why the Jesuites refused to come to our Churches , ( it seems he had invited them ) since they themselves acknowledge that there is no positive errour in our Liturgy , and it is briefly this . Because though our Liturgy had in it nothing ill , yet it wanted a great deale of that which was good , and was in their Service . I can now give at least a probable conjecture why his Grace altered the Service-book which he sent into Scotland : why , surely to please the Jesuites , for he put in something which the Jesuites counted good , and so in his apprehension made up the defect . Mr. Newcomen in his learned Sermon hath shewen at large how punctuall his Grace was in observing the Jesuites instructions for the alteration of our Religion . How truth hath been sold at a low rate , by the highest Priests , is clearely discovered by Mr. Hill in his accurate Sermon . Revend Dr. Hakewill hath set forth Dr. Heylin to the life , and therefore I will not presume to adde any thing to his happy observations . The Ministers Remonstrance will give sufficient light to this point , I hope it will be published ere long . There is a Book which passeth from hand to hand as a pretious manuscript called Romano-Catholicus Pacificus , in which there are many faire offers made for a Reconciliation between Rome and Canterbury , the Arch-Bishop of Canterbury shall enjoy the Cyprian priviledge and be subject to no Patriarch , of which you may read at large in the supplement of the Canterburian selfe-conviction , a passage well worthy the serious consideration of all Statesmen . I might make my book swell if I should but reckon up the tithe of Bishop Mountague his Popish expressions , and therefore I leave men to peruse his writings , there are few points of Popery which you may not find in his bookes or in his Articles at visitation ; It seemes our guides were gone so farre that the Papists thought they might accept of all Propositions of Accommodation which were tendered to them by our gentle Reconcilers . Dr. Featley hath excellently discovered what a good opinion the Romanists conceive of some who professe themselves members of the Church of England ; Protestants are now counted Heretiques no longer , if you will speak properly and strictly , saith that Popish Priest , and therefore sure Protestantisme is waxed weary of it selfe , as Knot speaks ; you may well know what Protestants this Vertumnus meanes , such as have been cited in this sixth Chapter : Concerning the book called Jesuitica Negotiatio , the Ministers have said enough already . I admire at the impudence of divers men who have thus freely expressed themselves for the encouragement of the Arminian , Socinian and Popish party , and yet are not ashamed to say that they stand for the Protestant religion . I have seen a letter under Mr. Chillingworths own hand in which he doth excite Dr. Sheldon of All-soules , and Dean Potter , &c. to stand in defiance of the Parliament , and advises them to stir up the youth ( the young laddes of the University as he calls them ) to oppose the Parliament ; Now can I or any man beleeve that Mr. Chillingworth doth intend to maintaine Calvinisme , I mean pure Protestant Religion ? I appeale to the conscience of* Dr. Sheldon whether he hath not reserved more charity for an Infidel then a Calvinist ? he hath expressed himselfe very slily in his Sermons , and yet plainly enough to intelligent Auditours , but I will take the counsell of his Text , and judge nothing before the time . I remember his observations upon that Text , Good Master what shall I doe that I may inherit eternall life ? it is not , saith he , what shall I beleeve , as the Calvinists would have it , ( or to that effect ) but what shall I doe ? Sure the good Dr. forgot the Jaylours question , What shall I doe to be saved ? and the Apostles answer , Beleeve , &c. Is this the Calvinisme he jerkes at ? Knot I beleeve had some ground to say that the infection was so generall that it had overspread All Soules . I would there had been no need of such discoveries , but since things are grown to this passe , it is folly to complement , we are compelled to speak Plain English in Sober Sadnesse . If our faith will be lost except it be kept by a controversy , it is an act both of faith and love for Orthodoxe men to undertake the controversy . Dr. Potter doth acknowledge the Church of Rome to be a member of the Church universall , and saith the Church of England hath a true and reall union still with that Church in Faith and Charity : nay pag. 76. We doe not forsake the Communion of the Church of Rome any more then we forsake the Body of Christ , whereof we acknowledge the Church of Rome a member though * corrupted . But it seems in 8. or 9. yeares Dr. Potter had altered his opinion , for in his Sermon preached at the Consecration of the Bishop of Carlslie , in the yeare 1628. I find these words ; [ I am confident were the Fathers now alive they would all side with us in our necessary separation from the abominations , idolatry and tyranny of the papacy , with which no good Christian can hold any union in faith , any communion in Charity . ] p. 64 , 65. The learned and reverend Bishop Davenant did maintain that the Church of Rome was Apostaticall in his sad determinations ; if it be Apostatized from faith as Bishop Davenant saith , and hath no more charity then Dean Potter saith it hath , how can we ( especially since our separation from Rome ) be said to have a true and reall union with it still in Faith and Charity ? It is in vaine for him now to distinguish between the Church of Rome , and the Court of Rome , though there was once ground for that distinction , for Rome is all Court now ; if he will have me use Charrons similitude , the Church is the apple , and the C●ur the worme , the worme hath eaten up the apple , the Court hath devoured the Church ; we distinguish between Fundamentalls and superstructions , and some talke as if the Papists were sound in Fundamentalls , but the case is cleare that they have overthrown the old foundation , and all their superstructions are upon a new foundation , or upon no foundation at all . For if their Churches authority be the foundation of all their faith , and their Churches Authority be built lastly and wholly upon Prudentiall motives ; as Mr. Chillingworth shewes , cap. 2. pag. 64. Sect. 35. then sure here is a new Foundation , or else their Church is a Castle in the ayre , a Church without foundations . I dare appeale to Master Chillingworth whether the Papists doe not erre grossely ( and therefore Fundamentally ) in those things which belong to the covenant between God and man in Christ ? See whether my inference be not grounded on his Assertion . pag. 17. the answer to the Preface , Sect. 26. Dr. Potter tells us * that their errours and practises for which they have been forsaken of Protestants are not damnable in themselves to men who beleeve as they professe ; but the Arch-Bishop of Canterbury is more Orthodoxe , or else the man that gave him this note was more Orthodoxe , ( for doubtlesse the materialls of that faire fabrick were brought in by men of different religions , the principles are so crosse ) he saith that errour in points not Fundamentall may be damnable to some men , though they hold it not against their conscience . Sect. 37. Numb. 6. pag. 320. Dr. Potter and some others have a fancy of resting in the profession of such truths as all Christians in the whole world agree upon . Master Chillingworth will put in the Socinians for a company of Christians ; I hope Dr. Potter will not joyn with him ; but the Arch-Bishop dislikes this plot , as it comes from A. C. or at least shewes the danger of it , and would be better advised in this point . He saith he doth not think it safest in a controverted point of faith to beleeve that only which the dissenting parties agree upon , or which the adverse party confesses ; the Arch-Bishop instances in the Doctrine between the Orthodoxe and the Arian ; if that rule be true which was mentioned before , then saith he 't is safest for a Christian to beleeve that Christ is of like nature with God the Father , and be free from beleefe , that he is Consubstantiall with him , &c. His second instance is about the Resurrection . His third about the unity of the Godhead ; if we will rest in the acknowledgement of one God ( he meanes , and not confesse the Trinity of Persons in the unity of the Godhead , for his Grace hath not framed his argument right ) then Iewes , Turkes and Socinians will be as good Christians as we are . The fourth instance is about the verity of Christs Godhead . The Arch-bishops Relat. p. 309 , 310 , &c. You see whither this charitable principle would lead us , we must take in the Socinian first , as a Christian , and then we may turn Turkes with credit . I will conclude all with a part of Dr. Potters prayer ; The Lord take out of his Church all dissention and discord , all Heresies , and Schismes , all Abuses and false doctrines , all Idolatry , Superstition and tyranny , and unite all Christians in one holy band of truth and Peace , that so with one minde and one mouth we may all joyne in his service , and for ever glorify the holy name of the most holy and glorious Trinity . Amen . Amen . Amen . The Printer to the Reader . The Author being called from London to a businesse of higher conc●rnment could not oversee the Presse , but some few sheets being sent to him , he returned some brief Corrections which he hath desired me to communicate that the Reader might blot out those things which are redundant , and rectify such mistakes as alter the sense of the Author . Be pleased to take speciall notice of these that follow . S. G. Errata . In Pag. 2. lin. 6. r. he will not confesse that they pag. 3. l. 19. dele ( if Smalcius be Judge ) in pag. 3. l. 6. marg. dele [ Sociniani ] in pag. 6. l. 18. r. [ with him ] but consider that Samosatenus p. 10. l. 20. dele [ they ] p. 27. l. 7. r. but the cause of the quarrell is that the Churches p. 28. l. penult . r. without the word . p. 33. l. ult. r. let them read my answer to Mr. webberley . p. 37. l. 7. dele therefore . p. 38. l. 10. r. istis quos ignorare . Notes, typically marginal, from the original text Notes for div A32802e-190 Vide Annotat. Casaub. in G. Nys. Epist. ad Amb. & Bas. Pacem ecclesia , pacem Christi amissā quaerere , & turbatā componere , & repertam tenere curavimus Sed hujus ipsius fieri nos vel participes vel autores , nec tēporis nostri peccata me ruerunt — nec Antichristi ministri sunt passi , qui Pace sua , id est , Impietatis sua unitato se jactant , agentes se non ut Christi Episcopos , sed Antichristi Sacerdotes . Hilarius contra Auxentium . Volumus & nos pacem , sed pacem Christi — pacē in qua non fit bellum involutū ; pacē , qua non ut adversartes subjictat , sed ut a mices jungat , Hieronym . Ep. ad Th. contra errores Ioh. Hi●ros . See Mr. Gatak●rs defence of Mr. Wotte● . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Gr. Na. zimz Orat. 20. Elcesaita fidem in persecutione negādam docebant & in corde servandam . Aug. de Hare sibus ad Quod. vult . Deū . Euseb. de vita Const. l. 1. c. 11. Vide Dinothuw● d● bell● Ga●ico ; cundē de be●o Belgico . Dimetr . Meteran . Hist. Belg. P●pellinier● . Memoires de la ligue . Insidi● sub pacis nomine latebant 1572. Barth. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. At saptens quondam rite ho● pradixit Homerus . Exors ille , domus , pauperque extorris & exlex , Quem bellum civile juvat , crudele , nefandum . Aristop . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Vulpt●bus atque leves voltis confidere Mergi ? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mergus , fulica , Ardea , mihi Gavia videtur esse ; a Gull , or Sea . goose , vide observ. Flor. Chr. in locum . Nullâ id ratione queamus Ante lup●s quàm connubio sibi junxerit agnam . At nunquā rectà efficias incedere Cancrum , Non facias unquam ut lavis sict asper Echinus . Petra Romana est Mola Asinaria , demergatur sola in profundum maris , in collo nostro non suspendatur . Barret . d● Iur● Regu . Tacit. A● . l. 4. Vibane the 2d . did account my worthy Predecessour S. Anselm his own Compeer , and said he was the Patriarch and Apostolique of the other world . The Archbishop his Relat. p. 171. The like priviledge offered to this Archbishop by the English Fryar Bar●●si●s ; see the large supplement of Canterburies selfe-conviction pag. 20. What offers were made by Signior Co● , I leave to one more skillfull to demonstrate . Notes for div A32802e-2100 Scribant ● laute & accurate qui ad hoc munus ingenii fiductâ vel officii ratione ducuntur ; me verò sublevanda recordationu , vel potius oblivionu mea gratiâ , Commoniterium mihimet parasse suffecerit . Vinc. Li●in . adv. Har. a Vide Calovium consid. Theol. Socin. pag. 105. 106. & sequ. Vide Stegman Photin . Disp. 1 pag. 1. & 3. Hebionei Christun● tantummodo hominem dicunt . Vti Augustinus de Haresibus . Euseb. Pamph . Hist. lib. 3. cap. Gr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Lat. 24. Epihanius Hares . 30. Ariani Patrem & Filium & Spiritū Sanctum nolunt esse uniui ejusdemque naturae at que substantiae , aut ut expressius dicatur , essentia . August . de Haeresibus . Ariani omnes dicti antiquitus era●t , licet sententiis inter se discordes , qui in pr●c●puum errotem cum Ario conspirabant ; nempe Filium Dei Patri consubstantialem esse negantes ●ti Smiglecius Probat . D Bez● , Prasatio prafixa Explicat . Val Gentilis Perfidi● & Perjurii . Sociniani cum Aetionis Filiū nō modo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sed etia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} di●unt . Stegman . Phot. Disp. 1. pag. 7 , 8. Sociniani insuper Filium De● post munds occasum prorsus non regnaturum cum Ario s●mniant Sociniani . vide Calov . de di . stinct . Theol. S●cin . a priscis haresibus . pag. 116. Noc est ut Photinianum nomen su●terfugiant cum in principalibus se c● Photino convenir● fateantur . D Stegman Photin . Disp. 1. pag 3. Iacobus ad Portum Orthod Fid Defen. advers●● Ostorradium . Martin . Thalyaus Anatom . Samosat . Glossema Samosateniorum est ejusdē●oloris cū Turcismo ac Iudaismo — cum Turcis quidem plus habent affini tatu quàm cum Iudae● — Turcismus en●m ut ex alijs errorum cento nibus , sic ex Samosatenia nismo a Mahume te est conftatus . Pauliani a Paulo Samosateno Christū non semper suisse dicunt sed ej us initiū ex quo de Ma. ria natus est asse verant , nec eum ali quid amplius quā hominem putant . Ista haeresis aliquāao cujusdā Artemonii fuit sed cum defecisset ●staurata est a Paulo , & postea sic a Photino confirmata &c. Aug de Hares . Execrandus ille Samosatenus ejus Ecolesiae conspurcator in quâ primi sunt Christiani nominati . D. Beza ubi supra . August de Hares . Haresis Samosaten ; postea sic a Photino confirmata ut Photiniani quàm P●ultani celebriús nuncupentur — Philaster continuatim ponit ambos ( Samosatenū scil. & Photinum ) sub singulis & propriis numeris quasi haereses duas , cum dicat Photinum in omnibus Pauli secutum fuisse doctrinam . Vide Iacobum ad Portū Orthodox . fid. Defens . Stegman . Disput 1. pag. 4. 7. 8. Calovium Considerat . Theol. Socin. Preoemial . Gloriantur Sociniani selectes quasdam Cōfessions sua vel directe vel oblique de Deo & Christo favisse , Samosatenum Photinum , Baliardum , Basilidianos , Carpocrat , Gnosticos , Marcionites , Montanistas , Noctianos , Arianos , Berillum , Eutych , Donatum , Helvidiū Eunomiū , Miletium , Sabinum , Praxeam , Manichaum , Sabellium , Photinum , & ejusce furfuris perditissimos hareticos , vide Caloviunt de D●uct , Theol. Socin. à priscis haresibus pag. 106. Vide D. Stegman Disp. 1. pag. 4. Learned Mr. Gataker his Postscript to Mr. Wotto●s Defence , pag. 40. 41. Calov . Considerat . Theol. Socinian . Prooemial . p. 120. Beza Prafat. pra . fix . explicat . H●res . Valent . Gen● . Calovins Consid. Theol. Soc. Prooe●ial . pag. 6. Michael , Servetus p●nas luens , Anno 1553. Nonnulli Geneva iterum è favillis Serveti flammas quasdam hareseos ipsius excitare , tum illis quoque inter alios favit Lalius Socinus . Calov . Decas Dis. pag. 7. Impictas Val. Gent. b●evi script● detecta per D. 1. Calvinum vide Valentint Gent. Pro. theses . Confession● . Libellum Antid●torum . Responsum D. Calvini ad Question . Georg Elandratae . Eiusdem Brev. Admonit ad fratres Polonas , nee non confirmat . istius Admonit . Simleri Epistolam Ministris in Polonia & Russia . Theses 1. Hyperii in Acad Marpurg Assert . Doct. Cath. de Trinitate per Alexand. Ale●●um Theses D. Beza in Pra●ect de Trinitate . B. A●etis Histor. Val. Gent. Vide Beza Pr●●●● . Confessi● fidei edita in Italica Ecclesia Genevae habetur in Explicat . perfidia Val. Gentilis pag. 1. Ibid. pag 3. Vide Explicat . Prafidia Valent . Gentilis , p. 14 , 15 , 16. Ubisupra pag. 17. Epistola Valentini Gentilis ad Senatū Genevensem habetur in Explicat . Perfidia Val. Gent. p. 27. Abjuratio Val. Gentilis ipsius manu sponte scripta , et ad Senatum Genevensem missa . vide explicat . perfidia Val. Gentilis p. 28. Er●t in confinio pagus Fargiarum ubi habitabat Gribaldus — aderant ibidem Alciatus — in praefecturâ Gaiensi ditionis mag. Dom. Bernēsium Aretius Histor. Val. Gent. Gratianopoli . Lugduni . Quid interea bonus ille Hosius Cardinalis cum suis Catholieis ? nempe ridere suaviter nostros undique ad extinguēdum hoc incendtum accurrētes probrosis libellu lacessere , Regiam denique Majestatē de coercendis istis blasphemiis cogitantem arectis consiliis provirtbus avoeare ; as merito quidem : Quorsu enim Satanadversus seipsum depugnaret ? Beza Prafat. ubi supra . Neglecta juramŭti religione ad errores abjuratos postlimini● redibat . Aretii Hist. Val. Gent. cap. 2. p 11. August . 1566 : Rescript . Senat. Genev. habetur in Explicat persidiae Val , Gent. p. 20. Ortgo Socinianisma a Lalto fuit ratione Inventiones , a Fausto ratione Dispositionis . Eques Polonus in vitâ F Socini . Dissortatio quam eques Polonus F. Socini ope●bus pramitti voluit . Abraham Calov . Decas Dissertat . I icet Tiguri apud Helvetios sedem fixisses , ad alias tamen Europa regto●es non semelex ●urrebat . Veruntamen ut unicuique sua constet laus — Me & sententiam illam in Iohannis Evangel. Verbis explicandis , & quae ad eam asserendam vel jam dixi vel posthac dicturus sū magna ▪ ex parte ex Laelii Socini Senensis sermonibus dum adhuc viveret , & post ejus mortē ex aliquibus ipsius scriptis quae in manus meas non absque mirabili Dei opera atque consilio pervonerun● & hausisse & desumpsisse non minus libenter quam ingenue fate● or . Frag. 4. duorum S●ript . F. Socini pag. 4. & 5. Vide Calovium de origine Theol. Soci . pag. 6 sect. 16. * Haer●tici Alogi sive Alogiani dict● quia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} à Iohanne descriptum & proindeipsum etiam Evangeliū , secundum Iohanuē rejiciebant . Vide Aug. de Hares . 30. Vide Petrum Carolinum in Explicat . doctr. de uno vere Deo. p. 16. Nec non Eniedinū Explic. loc. V. & N. T. pag. 136. Viderem Romani quidem Antichristi regnū ab omnibus dirui atque vastari , Idolorumque templ● everti , interim tamen Christi regnum non resurgere , e●usque templum nedum à quoquam extrui , sed ne Caementa quidem & lapides ad illud extruendū ab aliquo parari . Socin. Explicat . Pri●n . ca. Ioh. p. 2. Notes for div A32802e-7810 Vide libellum ministr. . Sarmat . & Transyl . Alba Iulia edit , de falsa et vera , &c. D. Wigandi Servetianismum . In Brestensi Synodo in sinibus Lithuania . An. 1589. in Synodo Lublinensi . Non exigua indiet facta est accesis● , pracipue inobilib●● & in aula educatis — ut & ● lunierum Pastorum ordine , quippe qui propensiores in nova dogmata , n●c adeo in veritate confirmati fuerant , Calov . de Orig Soc. pag. 70. D. calovde dist. Theol. Soc à Theol. SS●i . pag. 73. Notes for div A32802e-8320 H. Grotit Pietas , ad ord. . Hollande . Error Christi Essentiam & personam negaus fidem destruit , & Christianismum tollit . D. Stegm . Photin p 6. Vide Smalci● contra nova monstra . Deum invocamus tanquam omnium bonorum solam ac primariam causam , Christum ver● tanquam secundariam Causam a primaria illâ plane pendentem — à Deo quacunque bona petimus à Christe ea solum qua ad Ecclesiam Christi spectant : Deus enim Christo ea largiendi potestatē concessit , non alia , inquit Socinus , Disp. de Adorat . Christi cum Chr , Frank . Vide D. Stegman . Photin . Disp. 1. pag. 6. Socinianismū Barlaus Pestem & ●verr●culū esse Christiana fidei dudum cred●d●t , vianoque sternere ad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ejus religionis quam precioso suo sāguine aspersit ater●us aterni Dei silius . Vindis . C. Barlai pag. 8. Ea quae negantur a Socintanu ad duo capita revocari possunt , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seu articulum de ss. Trinitate , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seu Articulum de humani geueru Salute . vide Cal●v . Dist. Th. Socin , a priscis hares . p. 111. Vide Stegman . Disput. 56. p. 656. a Neque Patres propterea recipiūt , quia cum Scripturâ consentiunt ; sed scripturam ●o mode in intelligendā censen● quia Patres ita ex plicarunt . Ideoque pri●s de unanimi Patrū Conciliorūque consensu , quàm de vero Scriptura sensu sunt solliciti . Brev. Disq p. 7. b Malle se Patribus istis , Conciliisque adh●rere , quàm Privatum , ubi v●cant , Suum de scriptur● sequi iudicium . I● pag. 7. Hoe aut●m ann●● est Ecclesi● ejusque Doctoribus contr●versias cum aliorū obligatione judicādi Potestatem adscribere ? Brev. Disq. cap. 2. pag. 8 , 9. Nimirum iudicem ipsi Spiritū Sanctū statnunt : Saltem fine eo nullum cutquam de sacr● judicium concedere volunt . Quo ipso Rationis Sanae judicium ante Spiritus sancti illustrationem plane tollitur . Disq br . cap. 30. pag. 9. Brev. Disq cap. 4. Vera de judice sententia . Itaque neg andum est nullum c●rto assequi verum . Quare qui istis sive naturali ingenii b●nitate , sive experientiâ vel mediocriter instructus est , is & ●psas Scripturas sacras esse cognoscet &c. Brev. Disq. p. 35. Quid quod princip●orum ●storum ope etiam is qui s●cras literas vel legere non potest , vel nunquam vidit , vel exstare ●●scit , &c. lb. cap. 7. p. 35. Reason is in some sort Gods word saith Mr. Chillingworth . Answer to the Preface , p. 20. Arch-Bishop of Cant. his Relation . pag. — 150. The Church of Rome did promulgate an Orthodoxe truth , which was not then Catholickely admitted in the Church , namely the Procession of the Holy Ghost from the Son : if she erred in this fact , confesse her error . The generall Councell held at Ariminum , did deny the Sonnes equality with the Father ; the Councell at Ephesus did confound the two natures in Christ . Vide Calovium de Consensu Patrum ante Concilium Nicenum . Sociniani Trinitatem Cerberum , Christum Spurium , Incarnationē Christi monstrum absurditatis , Satisfactionem commentum appellitant . D. Stegman . pag. 22. En Christianos Chillingworthianos . Criminantur Resurrectionem ejusdem carnis esse prorsus Mahometanam & Iudaicam , Calov . Dist. Theol. Soc. à pris . hares . p. 104. Regem ' sine regn● , Caput sine memoris , vitem sine ranis , Christum sine Ecclesiâ somniant : ●idei articulum de Catholicâ Ecclesia ●sque ad finem ●nundi evertunt . Notes for div A32802e-11090 Spreta haud exolesce● ejusmodi calumnia . sed agnita videbitur apud nimis malos , aut nimis credulos , aut minùs ami●os . Vind. C. Barlas p. 7. Naturall Reason ( saith Mr. Chilling . ) then built on principles common to all men is the last resolution unto which the Churches Authority is but the first Inducement ; in the margin . pag. 65. Mr. Chill . counts himselfe no Socinian because he holds Supernaturall Revelation requisite to help naturall Reason . Preface sect. 28. Yet he saith Scripture is not beleeved Finally for it self . pag. 65. that a man may be saved who knowes not whether there be any Scripture or no . pag. 66. It may be humane prudence and ordinary discretion did advise Mr. Chillingworth to use no more industry in finding out the truth ; or he hath not been at leisure because of some hindrances and● distraction ; and then he hopes that none of his errours will be imputed to him . p. 19. Answer to the Preface . I would willingly know whether D. Potter doth not take in the Socinians into his christian world . p. 255. Why he makes the Church of England to take part with the Jesuites against Piscator and Calvin , & implies that Calvinisme is , as the black-mouthed Sorbonist called it , Bestiarum Religio . p. 256 , 257 , 258. Edit. 2. Mangones haresium sub praetextu moderatioris Theologia ● n●stris ecclesiis verè Reformat●s exierunt . Ioh. Peltius . Remonstrantes aiunt sese cum omnibus aliis sectis , imoue Socinianis exceptis fraternitatem posse colere , excepta Reformata Ecclesiâ . Apolog. ad Censur. Prof. Leid . Arminian●s & Socinianes in viginti & ultra articulis per vari●s paragraphos distinctis convenire probatumdedit 1. Peltius . Non n●gamus ( inquiunt Remonstrātes ) esse nonnulla ad salutem creditu necessaria pracise , sed ea pauca esse arbitramur . Et hic etiā ( inquiunt Profess . Leyd ) gentum & spiritū Socinianum animadvertimus — Paucissima ad sal●tem prorsus necessarta sunt ( inquit Socinus ) nempe ut Deus & Iesus Christus divino honore colatur , praesertim verò Chartt as erga proximum exerceatur . Quam fidē & charitatem putant in eo subsistere qui neget Christum esse eund●m cum Patre Deum & Spiritum Sanctum esse personam , &c. vide Pr●fess . Leyd. Censurā Praefationu Re monstr . prefix . Confess . sect. 22. a Caspar Barlaeus Iud●os Deum Abraham● colcre ( quāv● constet eos Iesum Christū blasphemare ) pios esse posse , Deoque acceptos , itemque Dei amicos secundum Accuratioré Theologiam dici posse statuit , uti Vedellus de Deo Synagogae . Dr Po●ter recites some such passages p. 117. of his own book , but will not take any notice of Acontius . Dr. Potter might have corrected these passages out of his own principles , because for want of clear Revelation he frees the Church before Christ , and the disciples of Christ from damnable errour though they beleeved not those things which he who should now deny were no Christian , read from p. 245. to 250. of Dr. Potters book of Charity , &c. See Dr. Page his answer to that Treatise ; and a little box of Antidotes against some infectious passages in a Tract concerning Schisme . Sum●● Religion is Socinian● h●c es● , sub spe alterius vit● observare Mandata Dei , uti Calovi●s consid. Th So●in Prooem p. 86. Sufficit ut s●iamus quae reverae praecipiantur vel vetentur à Deo , adeo ut si in reliquu error occurrat nemo ob eun dē calo excludatur . Socin , Epist. 2. ad Dudithium . Arch-Bishops relatiion see pag. 309 , 310 , 311. The Arch B●shops Relation . pag. 171. The Arch-Bishop calls Socinianisme an hor●id monster of al He●ies , pag. 310. Talis non paucis Declarantium esset Theologia Sociniana in pluribus Articuli● , quam tamen hacten●● publiee el●gere non ausi funt propter scandalum , ide● ab ●is qua minus i●vtdtosa putarunt insidiose in incipientes , viam illā t●tissimam tentarunt . Prefess . Leyd. Censur. Praefat. Rem . Sect. 23. The old Book . p. ●4 . new . 121. The old book . p. 9. The new . p. 31. Ab iis quae minus invidiosa putarunt insidiose incip●entes viam illam suam tutissimā tentarūt , ultertus Progressu●● si pro vot● succesiss●t — non dubiū est quin remonstr. . Soc. & in unam & eandem sectam coaluerint , etsi non in omnibus alits plane conveniant — publice docent unūquemque in sua fide salvari posse , &c. Profess . Leyd. Cens. Prafat. Sect. 23. Notes for div A32802e-15560 The Preface to the Author , &c. Sect. 7 , 8. 11. This is the mother , give her the childe , &c. c. 2. p. 50. The doctrine of Indulgences takes away the fear of Purgatory , the doctrine of Putgatory , the fear of Hell ; the love of God will not be kindled in the hearts of ignorāt mē by Latine service , nor by the masse if it were in English : because some sins are made veniall , the people may well doubt whether there be any mortall ; because the Pope hath struck out the second Commandement , the people may think he hath Authority to strike out the first . The foundation of all the Papists faith , the Churches Authority , is built lastly and wholly upon Prudentiall motives ; Ac de Atheis quidem non it a fisissem crediturus unquam nisi me tenellum adhue ipsorum agmina , summo discrimine salutu mea s●l●citavissent ante triginta annos , quum li●●ris humanioribus operam in Gallia darem ● Iunii sac . parallela praefat. Libellum de ss. Scriptura Authoritate Dominicus Lopez Societ . Iesu anno 1588. Hispali edidit D●Calovius de orig. Theol. Soc. pag. 22. Mr. Chilling . Answer to Knots-directio●s to N. N. sect. 18. Ideo di●unt Re●ōstrantes se nolle hareses aut Athelsmū introducere quia nō habent pro hare si id quod revera heresis & Atheismus est , & abomns ecclesia qua Deum in tribus personis adorat pro heresi & Atheismo habetur . Uedel . de Arean . Arminianismi lib. 1. cap 1 lib. 2 c. 10. pag. 86 , 87. Vide Brochmand . de Peccato . c 6. 9. 1. Pelagio auxiliares m●nus prabe●t Anabaptistae &c. Colloqu . Frank●a●t . 4 p. 230 , 231. Peccatum morte Christi it a expiatū & ablatum esse ut infantes naseantur omnis lab●● expertes , ac eapr●pter lavacro Regeneration●● nonindigeant . Smalcius disp. 2. contr. Francium peccatum originis commentum est & fabula . Uide Conrad . Heresb . de factione Monast. Theod. Strack . Hist. Anabapt . pag 56. * Si qui adeo tenera , aut sic à teneru imbutae conscientiae sinc ut credant Christian● nulli ne quidem Magistratum gerenti licere sanguinem fundere , aut capital●bus suppliciis in sontes animadvertere , Remonstiantes eos libenter tolerare paratisunt . Exam. Cens. cap. 12 pag. 141. * Defensio contra injustam vim qu● sine potestate effundendi s●ngu●nem est , non est defensio , sed defensionis larva terrend●s pueris . Rem . ubi supra . Nam vox Gladii quemlibet defensionis modum , etiam quae sine sanguine fi● , significare potest . Ibid. Accedit quod fie●● non possit ut Infirmi isti in quorum gratiā confessi●lus●t Homonymtis magistratus , & justos magistratus tolerēt , cū expungant magistratū v●●d●eantē justū ( ex officio nomine D●●●capitali supplicto impiorum ex numer● Christia norum , & annumerent Infidelibus & Homic●dis . Isac . Iun. Exam. Apol. R●monstrant . cap. 12. p. 311. Satan ejusmodi pestes illum in finem exctavit , ne scil. R●formatio orbis Christiani in doctrin● & moribus jam a multo tempore a piis majoribus nostris desiderata , & à Deo ter Opt. Max. tandem per Lutherum , Zuing. Melan Bucer . aliosque Dei viros suscepta perficeretur . Arg. Epist. Heresbach Conr●dus Heresbachtus principum Iulia Cliviae montium &c. Institutor & Consiliarius qu● notatu digna inter obsidendum occurrebant probe consignavit , utroque insuper principe ju bente retulit , teste Theod Strackeo . Docebat Muncerus falsum esse Christū satisfecisse pro no bis , quicquid tandē molles isti Scribae dicant . H Bullinger adversus Anabaptistas . lib. 1 p. 2. * Socini Defens Tract de ecclesia sub nomine Nicolaidu : Omnes qui Anabaptista vocantur qui in Polonia degunt , — Belgio , Italia & c — ideoque fraternitatem ●●m omnibus illis ( se . Anabaptistis ) inire satagun● ( nempe Socini asseclae ) & quo minus res succedat hactenus per eos nullo medo stat sed per illos penes quos ecclesiarum Evangelicarum regimen est & gubernatio pag. 62. vide Profess . Leydens . Censuram in confession●m Remonstrantium . Censur. Praesationis . sect. 24. Lutherus datis ad Senatum Melhusanum literis monebat lupum hunc perniciosissimum diligentissime cavendum esse . Bullinger adversus Anabaptist . lib. 1 ca. 1. Anno 1525. in Curia Tigurina . Cyprian and the Bishops of ●arthage Councell , are cited by Anabaptists , but they were not pertinacious in their errour , as the Anabaptists now , the Arians and Donatists of old . There is no command for Rebaptization in Scripture , nay not so much as example for it , as the A●●baptists did themselves confesse , when they saw that the place , Act. 19. 5. made nothing for them , See the conference at Frankendale , Act. 36. art . 12. Vide Edictum Amplissimi Senatus urbis Tigurina . Bullinger adv. Anabap. lib. 1. cap. 5. Singuli Anabaptista sufficienter nemine impediente & absquejurgiis sententiam suam exposuerunt denuo tamen firmissimis testimoniis sacrarum literarum declaratum est Zuinglium cum suis sectatoribus Anabaptistas vicisse . Serv●tus vetus ille sacrae Triadis , id est omnis vere Deitatis hostis , adeoque mōs●rū — ne à fanaticis nostroum tē porum Sectis abhorrere videretur , Baptismum Infantium quoque horrendis mod●s flagellavit & abominabilem reddere conatus fuit . Strack Epist. Nuncupat . Reliquos Articulos Muncer● urgebant de Verbo Dei Subtili non Script● , de Vi●ionibus & Reve ●ationibus , &c. Bullinger . adversus Anabap. lib. 1. cap. 4. The Papists allow a Divorce & the change of an Hereticall wife as well as the Anabaptists . Iohan. Angelius Werd in Synopsil Bodini de Repub. nihil a Davide Georg●o & tal●bus optim●s Sanctorum alienum loquutus . Abominandes omnes Anabaptistas superat blasphemus ille David Georgius . Bulling adversus Ana●ap . lib. 2. c. 14. Vide Consuram Professorum Leydensium in Confess . Remo●strantium , & Censur. Prafat. remonstr. . In Arca A●minianorum ut in Arca N●a omnium sp●●ierum animalia , quamus is diverse utentia pabulo , conservantur — politic● stratagemate Libertinis omnibus , Anataptist● etiam professis , aditum prabent , ut utano sibt parent ad eos opprimendos , quos vident suis conatibus obstare . Cens. Pr●fat . Sect. 23 In Synodo sua non obstante Confessione sus Pad●baptismum non esse creditu necessartum statuunt , nec ministros ( Anabapt. ) e● nomine dimovenaos . Cens pag. 305 De coena Domini error et Pontif & Luth. rejictunt , non Anabaptistarum & Soci●ianorum . Censur. in cap 23. Confess . pag 310. Personall defence is lawfull against the suddaine and illegall assaults of Messengers sent from the Prince , nay if the King himselfe strike at any one he may ward the Kings blowes , hold his hands or the like . Dr. Ferne sect. 2. He doth not condemne the people for hindring the execution of a particular , passionate unlawfull command of the King by a loving violence and Importunity . Sect. 2. See the Book entitled Scripture Reason , &c. The Text Rom. 13. doth secure a just ruling Prince from all resistance . pag● . Magistrates must be submitted to by vertue of Gods Soveraignty . Damnation belongs to obstinate resisters of humane laws which are not opposite to Gods law . p. 5. 7. Mr. Burroughes his Sermon of the 1. of Hoasts . pag. 45. Scripture and Reason the book set forth by divers Ministers . The conscience is bound to obey the lawfull commands of Magistrates , Gods wrath is upon the conscience of them that disobey . p. 8. Magistr●tes are to be maintained upon the publike stock . p. 8. read pag. 12 , 13. and judge whether these Divines doe not plead the Kings cause better then Dr. Ferne ; they say that the very houses of Parliament may not resist the Authority of the King commanding according to law . pag. 23. Read the Ministers Epistle to the Reader , and their answer to the 7. Section of Dr. Ferne . The Papists say that although Kings doe governe by the lawes of their kingdome , yet because they are against the Catholique Religion , Subjects may rise up against their King and kill him , this doctrine of theirs we abhorre . Mr. Burroughes Sermon of the ● . of Hoasts . p. 41. See Mr. Bridge his Answer to Dr. Fern . The Papists doe not only hold it lawfull to depose , & thus to depose their Prince , but to kill him also , yea that a private man invested with the Popes Authority may do thus , all which we abhorre . Sect. 5. p. 32. Papists owe subjection to a forraine State , crosse centered to this of his Majesties , in its interest of State , and meritoriously malitious by its very Articles of faith . The fuller Answer to Dr Ferne . p. 23. The name King doth signifie a person invested with different power according to the variety of Lawes in seveverall nations . See an answer to the Observations printed at Oxford by his Majesties command . p. 6. What the Lawes of the Kingdome and Priviledges of Parliament are , the Lawyers books dayly published declare . Nemo potest mutare Consilium suum in altertus injuriam . There would be no end if the King should undoe what he hath done — there can be no appeale from himselfe to himselfe — he is not to passe sentence in a private but in a publique and judiciall way . Answer to the observations , pag. 22. Set forth by his Majesties command . Potestas {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} By Law the King cannot , will not refuse to hearken to his great Councell — Answer to the Observation pag. 28. and pag. 37. he saith that by the happy temper of our government , Monarchy is so wisely ballanced , that as we are not exposed to the dangers which attend the Rule of the many , so we may avoid the inconveniences which might probably flow from the Atbitrary power of one . The same Authour doth readily grant that Parliaments are good Helpes in Government . p. 13. ergo they are somewhat more then Counsellours . a Quemadmodum Anabaptistae opinantur quod nullus Magistratus in Ecclesia esse possit . Bulling adv. Anabapt. lib. 5. p. 157. See Scripture and Reason set forth by divers learned Ministers . b Vide Bulling lib. 5. cap. 2. cap. 2. Magistratum non posse neque debere curare res religionis . c Vide eundem cap. 4 , 5. ejusdem libri . Contendunt A●abaptista in Ecclesiâ unicuique libe rum esse debero ut agat & credat quod ipsi visum fuerit , ubi supra . cap. 7. d Nulla Carnalis coercitio nulla poena err●ntibus constituta à Deo est — omnes in seipsum armat qui in alios quos errare credit armatur . Par omnium in omnes Ius est . Qui sibi jus tribuit coercendi alio● , idem aliis in seipsum Idem justus concedat necesse est . Exam. Cens. cap. 24. pag. 259. Lex ista de Apost●tis à Christianisnio non agi● nedum de Apostatis ad Iudaismum , & c — Religionem Suam liberam Christus esse voluit ; qui ab ea deficiant , suo periculo & damno deficiunt . Ex Censur● cap. 24. p. 264. Tub-preachers . Nihil tamen ali●d colligetur quam ejectionem Hareticorum ex publicis templis ad magistratum pertinētibus licite à magistratu fieri posse , & quidem si necesse sit flagelloè funiculis ei fini facto , ulterius aut plus concludere nemo jure potest . At hoc jus Magistratui plenâ manu tribuunt Remonstrantes ; Hac ergo in parte imitetur Magistratus Christum . Exam. Cens. cap. 24. pag. 269. At in p●imá Ecclesia institutions cū ordo non est , au● in ejus restitutione cum ordo collapsus est , Missionem necessariam esse negant ( Remonst . ) proinde cam de essentia muneris Ecclesiastici , quod in verbi legitimâ praedicatione consistit , non esse habendam . Ex. Cen. c. 21. p. 228 Aut libertas hac communis esse debet & eo usque extendi quo eam quisque sibi Concedi amat , aut vis inferenda aliorum conscientiis Exam. Cens. c. 24. p 277. Remonstrantes causam nullam esse vident cur sententia eorum qu● Padobaptismum necessario in ecclesia Christi necessitate seu Pracepti seu Medii retinendum aut usurpandū esse non arbitrantur , ut entolerabilis in Ecclesia censenda sit , a● proinde cur pastores isti qui eum p●r conscientiam usurpare non audent — proveris a● degitimis p●storibus Christi habendi non sint ? Brownists . Where the eause of Schisme is necessary , there not he that separates but he that is the cause of separation is the Schismatique . Tract concerning Schisme . pag. 4. See Mr. Chilling . preface , Sect. 20. Hookers Ecclesiast . Polit l. 5 sect. 65. Mr Chill . Answer to the Preface . p. 16. Sect. 22. There cannot be any Schisme in leaving Communion with any Church , unlesse we are obliged to continue in it ; man cannot be obliged by man , but to what either formally or vertually he is obliged by God . Was it not lawfull for Judah to reforme her selfe whē Israel would not joyn ? Sure it was or else the Prophet deceives me ; that sayes expresly , Though Israel transgresse , yet let not Judah sinne . The Archb. of Cant. his Relation . pag. 149. See Mr. Chillingworths Preface , Sect. 44. answer to the 2. Motive . There may bee just cause to depart from a particular Church in some doct. in s and , practises , though that Church want nothing necessary to salva●ion . Dr. Petter . 2. Edit. Sect. 3. p. 75. There may be a necessary separation , which yet incurres not the blame of Schism : The Archb. of Canterbury his Relation . p. 133. in margine . a Nor can you say that Israel from the t●me of Separation was not a Church . See the Archb. of Cant. Relat. pag. 149. b See the Defēce of the Churches and Ministery of England by Mr. Iacob ag●inst Mr. Iohnson ; the Publishers Epistle to the Reader prefixed before the Booke . Non enim si ab hisce coetibus ad alios forte discedat , protinus eos quos deserit contemnit aut à spe salutu exclusos judicat , sed tantummodo ab impurioribus ad puriores se confert , ut veritatem omnem saluti nostrae aliquatenus servientem sibi cura & cordi esse ostendat , & Deo ac Iesu Christo suo conscientiam suam probet , Say the Arminians in their Preface to their Confession . * See Mr. Thomas Goodwin his Fast Sermon preached at Westminster . See Mr. Burroughs his S●rmon of the L. of Hoasts . p. 46. The Iesuits have ●eene the Authors and Instruments of all tu●●ults , seditions , &c. as Dr. Potter shewes , Want of Charity , &c. Sect. 1. pag. 9. The present Church of Rome perswades men they were as good for any hope of salvation they have not to be Christians , as not to bee Roman Catholiques — be absolutely out of the Churches Communion , as be out of her Communion — whether shee bee not guilty of the same crime with the Donatists , and those Zelots of the Mosaicall Law , let reasonable men judge . Mr. Chillingworth . c. 3. Sect. 64. See Dr. Potter Sect. 4. St. Augustine and Optatus did acknowledge the Donatists to bee their brethren , & their Baptisme to be true Baptisme , vide Aug in Psal. 32. Con 2. Epist. 166. Et contra Donat ●post Coll. cap. ult. Optat. l. 1. Aug. contra Crese . lib. 4. cap. 4. de contra Donat. lib. 1. c. 10 , 11. Dr. Potter doth confesse this truth . Sect. 4. p. 107 , 108 , 109. the first edition . Mr. Chillingw . desires that nothing else should be required of any man to make him capable of the Churches communion , then that he beleeve the Scripture , and that only ; and endeavour to beleeve it in the true sense . His Preface to the Author , &c. answer to the last Motive . Ecclesiam nostram in omnibus audiendam esse cōsequttur duo ● us modu , tum quâ mutaverunt pleraque in Divinis Officiis , tum quâ multa retinuerunt : nam in altero se ad Antichristum pertinere declara●unt ; in altero nos esse populum Dei , & se esse simias nostras confessi sunt . Brist . Mot Tom. 2. Mot. 23. p 242. & seq. See BP. Mortons Appeale . Troubles of Frankford . See Dr Featleys Advertisement to the Reader , prefixed before Ver●●m●us Romanus . Quare nil dubitamus profiteri Athanasium limitem jur● huj us pratergressum esse , quando Symbolo suo super●am istam pr●sationē prascripsit . Notes for div A32802e-22730 The Canterburians Selfe-Conviction shewes ; 1. Their avowed Armini●nisme . 2. Their affection to the Pope , and Popery in the grosse , cap. 3. 3. The Canterburians joyn with Rome in her grossest 1. dolatries , cap. 4. 4. Their embracing of Popish heresies and grossest errors , cap. 5. 5. Their Superstitions , cap. 6. 6. The Canterburians embrace the Masse it self , cap. 7. 7. Their Maxims of tyranny , cap. 8. See the third Edition of this Canterb. Self-Conviction , with the large Supplement which containes sundry very materiall passages . Mr. Chillingworths Answer to the Preface of Charity Maintained , which is as it were a second Preface , for it followes the Preface joyned with an Answer to the Direction to N. N. p. 9. Sect. 7. The answer to the Preface p. 19. In the same Freface . The second Preface . p. 19. * Vide Vedelium de Arc●nu Arminianismi : the foure Professours of Leyden in their approbation of that book declare them to be willfully blind who do not see that it was the scope of the Arminians to introduce Libertinisme . Vtnemo deinceps , quinon sponte cacutire velit , de corum ad Libertinismi Introductionem Scopo dubitare possit Approbatio Facultatu Theologica Leydensis . Mr. Chilling first Preface Sect. 29. Cap. 2 pag 64. * The book of Esther , Job , Ecclesiastes , the Epistle of James and Jude , the second of Peter , the third of John , the Epistle to the Hebrews , the book of the Revelation . We live in a questioning age : & no man knows how soon all the rest may be questioned . You may read more of Mr. Chillingworths principles , in a book entitled Christianity maintained : the passage about Henry the 8 , &c. is too famous to be mentioned . Nos in diem vivi● mus ; quodcunque nostros animos probabilitate percussit , illud dicimus . It aque soli sumusliberi hoc est Sceptici , vide Ciceron. Tusc. quast . lib. 5. Answer to the Preface . Sect. 26. The Arch-Bishop himselfe is more sound . A Church may hold the fundamentall point Literally — yet erre damnably in the exposition of it : and this is the Church of Romes case — it hath in the Exposition both of Creeds & Councels quite changed and lost the sense & meaning of some of them . The Arch Bishops Relat. pag. 320. Vide Vedelium de Deo Synagoga . Dr. Kellet his Tricenium . The Laick must trust in his Priest , the Clergyman in his Church . p. 630. The ●u●harist to be adored . p. 637. and received with our hands framed like a Crosse . 655. Altars adored . p. — 644. The Arch Bishop of Ca●t . his Relat. pag. 147. This is the Protestant Religion which the Papists fight for , in thes fighting dayes . Behold the Protestant Religion which the Armiminians maintain . Mr. Chillingworth might have questioned the salvation of the Iesuites as well as of the Dominicans , Ans. to the Preface . pag. 20. First Preface with an Answer to the Directions to N. N. Sect. 26. Mr. Wethereld his Sermon at Saint Maries . The Arch-Bishop of Canterbury his Relat. Sect. 35. punct. . 5. p. 307. A probable conjecture of his Graces Reason why he altered the Service-book . The difference between the Scotch Li●u●gy and the English is exactly set down in the Canterburians selfe conviction p. 97. to 113. See M. Newcomen his Sermon preached on the fifth of Novemb. The large supplement of the Canterburian selfe-conviction pag. 19 , 20. Bishop Mountagu● saith that the ●igne of the crosse is the Instrument of divine power and sufficient to drive away Devills , it is to be made in the breast or forehead , &c. Orig. Eccles. Tom. prioris parte poster ' pag. 80. Scripture and Reason , &c. Set forth by divers ; Ministers . The book called Iesuitica Negotiatio gave Iesuited persons leave to professe the Protestant religion , to keep any office , to passe sentence of death upon any person according to his office , so he was as favourable as possible , and gave timely intelligence of any severe sentence . pag. 74. Just like the Iesuise Dr Potter speaks of , who hoped well of honest Pagans , & rashly dāned the best part of Christians . sect. 2. p. 45. I say nothing of Dr. Sheldon his Latine Sermon in which he did highly advance the Power of the Priest . Dr Potter 2 edit. sect. 3. pag. 68. * Impuritas non in dogmatibus fidei reperitur , sed vel in conclusionibus minus certis , vel in ritibus ; alioqui si impuritas ipsum cor & medullam occupet , actum esse de tali ecclesiâ omnes Orthodo ●i censent . Profess . Leyd. Censur. Praefat. Remonst Praefix confess . sect. 23. That proud and curst Dame of Rome , &c. saith Dr. Potter p. 11. She doth poyson her own children , gives them serpents instead of fishes . p. 14. their charity is contrary to the true nature of Charity . p 16 they have more Charity for a Iew and a Turk then a Calvinist . p. 17. we are persecuted with fire & sword and cursed into eternall fire by the Romane Charity , as Dr. Potter saith . p. 13 * Read the cēsure of Reverend Dr. Twisse upon this passage of Dr. Potter in his treatise of the morality of the fourth Commandement . pag. 34. Damnable i● themselves is in both editio●s , only corrected in the Errata of the second edition , damnable in their issue . D. Twisse gives the reason . See Dr Potter 2d . edition p. 254 , 255. We shall find that in those Propositions which without al controversy are universally received in the whole Christian World , so much truth is contained as being joyned with holy obedience may be sufficient to bring a manunto everlasting salvation . p. 255. The Arminians say no man is an Herelike who denies a point which is , or may be controverted , and so they may deny the whole creed . De harcticu quaritur , non qut ea qu● in scrip turis aperte decis● sunt convellere audent , sed qui e● qu● controversa sunt , aut controverti pessunt in dubium vo● cant Exam. Cens. cap. 24. p. 276. The Arch-Bishop of Cant. his Relat. pag. 309 , 310. Dr. Potter his Prayer . 
A57644	----	Apocalypsis, or, The revelation of certain notorious advancers of heresie wherein their visions and private revelations by dreams, are discovered to be most incredible blasphemies, and enthusiastical dotages : together with an account of their lives, actions and ends : whereunto are added the effigies of seventeen (who excelled the rest in rashness, impudence and lying) : done in copper plates / faithfully and impartially translated out of the Latine by J.D. Haestens, Henrick van. This text is an enriched version of the TCP digital transcription A57644 of text R16929 in the English Short Title Catalog (Wing R1945). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 189 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57644 Wing R1945 ESTC R16929 12062881 ocm 12062881 53313 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57644) Transcribed from: (Early English Books Online ; image set 53313) Images scanned from microfilm: (Early English books, 1641-1700 ; 577:5) Apocalypsis, or, The revelation of certain notorious advancers of heresie wherein their visions and private revelations by dreams, are discovered to be most incredible blasphemies, and enthusiastical dotages : together with an account of their lives, actions and ends : whereunto are added the effigies of seventeen (who excelled the rest in rashness, impudence and lying) : done in copper plates / faithfully and impartially translated out of the Latine by J.D. Haestens, Henrick van. Davies, John, 1625-1693. This text is an enriched version of the TCP digital transcription A57644 of text R16929 in the English Short Title Catalog (Wing R1945). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [22], 78, [2] p. : ill., ports. Printed for John Saywell ..., London : 1658. "An alphabetical table ..." [i.e. index]: p. [1]-[2] at end. Appeared also in: A view of all the religions in the world / Alexander Ross. London : [s.n.], 1658. First edition, London, 1655, translated by John Davies from Apocalypsis insignium aliquot haeresiarcharvm, Lvgdvni-Batavorvm : [s.n.], 1608, which was from a Dutch original: Growelen der vornemsten hooft-ketteren. Leyden: H.L. van Haestens, 1607. Authorship attributed to Hendrick Lodevik van Haestens. Cf. D. Clément, Bibliothéque curieuse, t. 9. Reproduction of original in Huntington Library. eng Anabaptists. Heresy. A57644 R16929 (Wing R1945). civilwar no Pansebeia: or, A view of all religions in the world: with the severall church-governments, from the creation, to these times. Also, a discov Ross, Alexander 1658 31038 189 15 0 0 0 0 66 D The rate of 66 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-06 TCP Assigned for keying and markup 2005-07 Apex CoVantage Keyed and coded from ProQuest page images 2005-08 Jonathan Blaney Sampled and proofread 2005-08 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion APOCALYPSIS : OR , THE REVELATION Of certain notorious Advancers OF HERESIE : Wherein their Visions and private Revelations by Dreams , are discovered to be most incredible blasphemies , and enthusiastical dotages : Together with an account of their Lives , Actions , and Ends . Whereunto are added the effigies of seventeen ( who excelled the rest in rashness , impudence and lying , ) done in Copper Plates . Faithfully and impartially translated out of the Latine by J. D. The Second Edition . Printed for John Saywell , and are to be sold at his shop , at the sign of the Grey-hound in Little Britain , and at the Pile of Bibles in the Stocks Fish-market , looking into Lombard-street , over against the Post-house , London , 1658. TO THE Excellently Learned , EDWARD BENLOWES OF Brenthall in Essex Esquire , &c. Worthy Sir , I Have here presumed to present you with a strange and bloody Tragedy of Hereticks and Enthusiasts , written in Latine by a most elegant pen , by one who hath concealed his name , as I conceive out of this reason , that , living near the times and places of this representation , it might have proved dangerous to him to have published it . Here you have Religion brought upon the stage in very strange disguises , nay they make her act parts the most cōtrary to her nature , imbruing her white & innocent hands in blood , & Massacres . But as she hath met with Wolves to destroy and tear in pieces , so hath she also met with Shepheards to heal and protect , and among those the most laborious Author of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} AN●EBEIA hath not bin the least considerable . His severe and most indefatigable labours in most parts of Learning , are consummated in this piece of Religion , wherein like an experienced Anatomist , he hath left no vein un-cut up . To fall into excessive commendations of him , were to commit a moral absurdity , by praising one whom the general Trumpet of Fame hath blaz'd abroad for so great an advancer of Virtue and Learning ; But to trouble you with them , were yet to be so much the more importunate , whose conversation with him was so great , that whatsoever I may say of him , I shall not acquaint you with so much as your self know . Nor did the influence of your Patronage raise and animate onely him , but there are so many other monuments of your great encouragements to learning , that it will be thought modesty in me not to mention all . But your excessive Benefactorship to the Library of S. Johns Colledge at Cambridge ( whereof I have sometimes had the honour to be an unworthy member ) I cannot passe over , as a thing , which will stand upon the file of memory , as long as learning shall find professors or Children . And that which increases the glory of your munisicence , is , that that Library may boast that it is furnished with the works of its owne sonnes , which , being the greatest act of retribution and gratitude that may be , must be accordingly acknowledged by all that shall come after . But that which hath the most engaged and satisfied the English world , is , that your endeavours have displayed themselves in their clearest light , in that one thing that is necessary , that is to say , Religion , not only by being a constant assertor of her purity here in England , but in that , after more then Ulyssean Travels throughout most parts of Europe , you have returned to your former enjoyments of that chast Penelope , when others either out of weaknesse or surprise , are ensnared and besotted with the Tenets of other Countries , whereby they are both ingrateful and injurious to their own , by preferring the prudence and policy of another before hers . Religion certainly , if well improved , is the Talent , that felicifies the improver , if not , coademnes him . It is that universal Patrimony , which entitles us to be the sonnes of God , and by which we are adopted into the assured hope of eternall hapinesse . It is the Loadctone wherewith when our souls are once touched , they are directed to the right pole of the eternally beatificall vision ; and without which , wee must infallibly expect to split against the rocks and shelves of perdition . It is the consummation of heavens indulgence to Mankind , that which doth familiarize us , and makes good our Interest in the great being and cause of all things . It is the perfection of nature , since that whatsoever wee know of the divinity by her comes onely by the assistance and mediation of our sences , but the other furnishes us with a more evident assurance , ( and that , in things , which can bee neither seen , heard nor conceived ) , by the more particular providence of Grace and Faith , whereby hee is pleased to how down the heavens , and descend unto a familiar conversation with our very spirits . But that which ought further to endear all men to Religion , is , that she only next to God may pretend Ubiquity , as being a thing written in such indelible characters in the hearts of all men , that even the most barbarous nations , and the greatest strangers to civility and policy have acknowledged some divine worship , though their pravity or want of instruction , may have blinded them from the true , but yet that eclipse of the true God hath not been total , insomuch , as they have still retained a sense and veneration of Religion , so that to the best of their imaginations , they have created something like God to themselves . To make this yet more evident , we are to note , that most people , though they had not so clear apprehensions of the immortality of the soul , as we have ; yet were they not only perswaded of the impossibility of its annihilation , but have also acknowledged rewards and punishments to be expected after this life . To ascend yet a little higher ; the divinity and preheminence of Religion is demonstrated , in that it exerciseth that Empire and Soveraignty over the mind of man , that no blandishments of the flesh , no temptations , no torments have been able to dispossesse it . It hath triumph'd in the midst of its persecutions ; and by her sufferings hath conquered her persecutors . Her pleasing Ravishments can stifle for a time all sence of humanity , elude flames , and racks , and so arm the delicacie and tenderness of virgin purity , as to overcome the hardiest Tyrants . It is she that raises our soules to a holy boldnesse and intimacy in our addresses to heaven , being indeed rapt into the heavens of divine contemplation , by her extasies and illuminations . It was her inspiring communication , that elevated your pious soul , when you described the divine perfections of the incomparable THEOPHILA . These things can she do and greater , when there is but one grain of true Faith ; but when she is defiled and adulterated with humane ceremonies and inventions , she is deformed , and looses all her grace and beauty . And among these hath she met with two most importunate pretenders , Atheisme and Superstition ; the one strips her stark naked , the other meritriciously prostitutes her in the disguises of humane Inventions . And that she hath been thus evill entreated , in all places and times , this book gives but too great testimony , whether you look on the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or this small appendix , treating for the most , of what happened in High and Low Germany . I would not draw any excuse for our own gyrations of Religion here , from their madnesse ; but rather condemn them as things that would have out-vy'd the extravagance of the former . But to draw any argument against Religion from either were impious ; for if we did , we must in consequence , deny all , both particular and universal providence of Almighty God ; we must deny the Scriptures , the heavenly Legacy of eternal salvation ; wee must deny Heaven , Hell , Eternity , nay take away the Cement of all humane society , and expect to see the order and beauty of the universe hurried into darkness and confusion , since it ought not to out-last man , for whom it was created . Nay ; but let us rather professe humanity , and make this use of the failings and extravagance of others in matters of Religion ; To humble our selves to a relyance on that immense Being , who hath thought fit to plant Religion in the heart of man , to direct him in his voyage to eternall happinesse , wherein that every man might take the right way , is the earnest prayer of Worthy SIR , Your most devoted , and most humble servant . JO . DAVIES . These Books printed for John Saywell , are to be sold at the sign of the Grey-hound in Little Britain , and at the Pile of Bibles in the Stocks Fish-market , looking into Lombard-street , over against the Post-house , London . That in●●●ming piece and Catechistical Foundation , Entituled , viz. WOll●bius , his Abridgment of Christian Divinity ; Englished , cleared , and enlarged , by Alexander Ross , Author of that curious piece , entituled , viz. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or a view of all Religions and Church-Governments in the world , with a discovery of Heresies , in all Agos and places ; &c. whereunto this Apocalypsis is usually adjoined . That practical piece , entituled , viz. The Returning Backslider , ( and the Saints Privilege &c. ) or a Commentary on the whole 14 Chap. of Hosea , the third time reprinted , being one of the legitimate pieces of that truly pious Author , Dr. Richard Sibbs . For the use of pious families , there is lately reprinted , Mr Henry Smith's Sermons , with Gods Arrow against Atheists , &c. To which are now added , The Life of Mr. Henry Smith , by Tho. Fuller , B. D. and Alphabetical Tables very advantagious to the Reader ; which Additions aforesaid , contain three sheets at the beginning of the Book , and five sheets at the end of the Book , viz. eight in all , and distinguisheth them from all other ●●rreptitious and imperfect Copie . Three select and profitable Sermons , Entituled , viz. I. Pre●●● & lachryma . II. The Christians desire . III. The example of Humility , by William Houghton . The way to the Highest Honor , presented in a Sermon before the House of Peers , Feb. 24. 1646. by W. Strong . That judicious piece , entituled , The Practice of Quietness : directing a a Christian how to live quietly in this troublesome world . By the late reverend Bishop Webbe . The History of the World , the second part , being a continuation of the famous History of Sir W●… R●●l●igh , Kt. begining where he left , and continued to the year 1640. With a large Chronologie of those times , by Alexander Ross once Chaplain in Ordinary to his late Majesty King Charls , the first . The true Copie whereof ( by the Authors Appointment and Approbation ) is distinguished by the Grey hound in the Front-●p●ece from any other however coloured by a p●●tended ( though abusive ) representation of the Reverend Authour in the Title page , or the delusive Vision of ●irds , &c. of the pretender thereto . An exact Collection of the choicest Secrets in Physick and Chyrurgery ( both Chymick and Galenick ) by Leonard Phi●ravant , Knight , Dr. Edwards and and others . A New Primer , entituled , Mr. H●●l's Primer ; mo●e easie and delightsome for the learner than any yet extant , having 24 several representations of Persons , Beasts , Birds , &c. answering the several letters of the Alphabet , in a Copper plate , laying also the surest foundation for true spelling ; the defect whereof ( in the ordinary teaching ) is very much complained of . Mr. ●●●l's Rud●ments of Latine Grammar usually taught in all Schools ; delivered in a very plain method for young beginners , containing 1. The common Accidents , examined and explained , called his Posing Book . 2. The Terminations and Examples of Declensions and Conjugations . 3. Propria quae Maribus , Qua Genus , and As in Prasenti , Englished and explained , for the use of young Grammarians , with a necessary Index to each part , called his ●arsing book : by help whereof ( in want of an able Schoolmaster ) Gentlemen may teach their children themselves with much ease and delight Also Mr. H●●l's Grammar in Latine and English , the shortest , order●●est , and plainest both for Master and Scholar , of any yet exstant . At his Shop also Gentlemen , Country-book sellers , and Chapmen may bee furnished or provided with all sorts of English & Latine books , and of other forraign Languages as they please . The Authours Preface TO THE READER . THE doctrine of the ANABAPTISTS , Courteous Reader , to give it thee in a single expression , is nothing but lying and deceit . Thou haply thinkest them a sort of people divinely inspired , and Prophets : Thou art deceived . They are false Prophets and false teachers , as being a contagion , than which hell it self hath not vomited up a more dangerous since the beginning of the world . For I do not think it can bee easily demonstrated , what other mischief could have reduced not onely the Netherlands , but almost all Germany , into so great calamity and devastation . When I more narrowly look into the Heresie of these men , I confess I am puzzel'd to finde a name for the Monster , but what its aims are , I may haply guess . Its first part speaks a Lyon , its last a Dragon , the middle a pure Chimaera . I call it a Monster , and I may add the most monstrous that ever was , as having in it the Ingredients of all formerly condemned Sects . Which when I consider , me thinks all the ancient Hereticks , such as Nicholas Anteochenus , the Gnosticks , the Valentinians , Noetians , Sabellians , Patropassions , Parmenians , present themselves anew out of Hell to me . So that I can make no other judgment of THOMAS MUNTZER , that Authour and raiser of a most pernicious Sect , then that he hath re-erected the Standards of all former heresies . But that it may not be said , as in the Proverb , that Affrick alwayes furnishes us with Novelties , he also with his desperate disciples , hath sacrilegiously attempted to advance some altogether new and unheard-of opinions , whereof who shall say that which is MADE is GOOD , must be very extravagant . Out of these , have they resolved and decreed , that children till they come to age , are onely Catech●…ni , and ought not to be clad with the robe of holy Baptisme . Out of these , have they declared a community of all things . Out of these , teach to dishonour and discard Magistrates , who are the living ectypes of God , while in the mean time they themselves aspire to Soveraignty , and would be accounted Potentates , when they are indeed the wickedst among men ; Dissemblers , Cheats , Hypocrites , Novators , or Advancers of Novelties , and the subtle generation of the old Viper Novatu . Which said Novatus , if I display in the colours wherein the holy Father and Martyr Cyprian sets him forth , discreet men shall be my Judges , whether I have not hit the mark , and the same description most sitly suits the greatest part of the Proselytes of Muntzer . As concerning Novatus ( sayes that Ornament of his Carthage , lib. 11. Epist. 8. to Cornelius then Bishop of Rome ) We needed not any relations to be sent to us of him , since that from us you were to expect a more particular account of Novatus , a man that is a constant Advancer of novelties , of an insatiable avarice , furious in his rapines , blown up with arrogancie and pride , even to astonishment ; a man not admitting any good understanding with the Bishops : the end of his curiosity is to betray , of his flattery to surprise , his love is dogg'd by his infidelity , he is the fuell and fire-brand that heightens the combustions of sedition , and the hurrican and tempest which causes the shipwrack of Faith , an opposer of Tranquility , and an enemy to peace . These were his thoughts of Novatus , which what wise man but will allow us to attribute to our Novators ? Certainly , if John that Botcher of Leiden , the ulcer and deformity of that gallant City , were to be drawne in his own colours , we need borrow them no where else . You therefore , Orthodox Doctors , reduce those erroneous and miserably seduced men , which yet are so , into the way of Truth , Deliver them , I beseech you out of this phrensy , and omit no opportunities which may help to recover them out of this imaginary disease to which they are so accustomed . This shal bee your reward , this is the prize you shall obtain . Him that overcometh , will I make a Pillar in the Temple of my God , and I wil write upon him the name of my God , &c. Revel. 3. 12. 1 THOMAS MUNTZER . His OPINIONS , ACTIONS , and END . The Contents . MUntzers Doctrine spreads , his aims high , his affirmations destructive ; He asserts Anabaptisme , rests not there , but grows worse and worse in his opinions and practises ; his large promises to his party and the common people : he endeavoured to set up himself , pretending to restore the Kingdom of Christ ; being opposed by the Landgrave , his delusive Animation of his followers , their overthrow ; his escape ; he is found , but dissembles him self ; is taken , but yet obstinate ; the Landgrave convinceth him by Scripture , when being racked , he laugheth , afterward relenteth ; his last words ; is deservedly beheaded , and made an example . 2 JOHN MATHIAS . The Contents . JOhn Mathias repairs to Munster , his severe edicts , he becoms a malicious executioner of Hubert Trutiling , for contumelious expressions touching him , his own desperate end . 3. JOHN BUCKHOLD , or JOHN of LEYDEN . The Contents . JOhn Buckhold his character , his disputing and contention with the Ecclesciasticks concerning Paedobaptism ; he succeeds John Mathias , he comforts the people with a pretended revelation ; he makes Bernard Knipperdoling of a Consul , to become common executioner , Buckhold feigneth himself dumb , he assumes the Magistracy , he allows Polygamy , he takes to himself three wives ; he is made King , and appoints Officers under him ; his sumptuous apparel ; his Titles were King of Justice , King of the new Jerusalem ; his throne , his Coin and motto thereon ; The King , Queen , and Courtiers wait on the people at a Feast : with other d●gressions . The King endeavours to raise commotions abroad , is haply prevented . He suspects his own safety ; his large promises to his Captains , himself executes one of his wives , he feigns himself sick , and deludes the people with an expectation of deliverance ; in the time of famine , forgets community ; he is betrayed by his Confident , is brought prisoner before the Bishop , who checks him ; his jesting answer and proposal , he is put to a Non-plus , is convinced of his offences ; his deserved and severe execution . 4. HERMANNUS SUTOR . The Contents . HErman the Cobler professeth himself a Prophet , &c. he is noted for drunkenness ; The ceremonies he used in Anabaptisme , Eppo his Host discovers him and his followers to be cheats ; Hermans wicked blasphemies , and his inconstancy in his opinions , his mothers temerity ; his Sect convinced , and fall off from him ; by one Drewjis of his Sect he is handled roughly ; Herman is taken by Charles Lord of Gelderland , &c. and is brought prisoner to Groningen ; when questioned in his torments , he hardened himself , and died miserably . 5. THEODORUS SARTOR . The Contents . THeodor the Botcher turns Adamite , he affirms strange things , his blasphemy in forgiving of sins , he burns his cloaths , &c. and causeth his companions to do the like . He and his rabble go naked ihrough Amsterdam , in the dead of night , denouncing their woes , &c. and terrifie the people . They are taken and imprisoned by the Burghers , but continue shameless . May 5. 1535. they are put to death ; some of their last words . 6. DAVID GEORGE . The Contents . DAvid George , the miracle of the Anabaptists . At Basil he pretends to have been banished his Country for the Gospels-sake ; with his specious pretences he gains the freedom of the City for him and his . His Character . His riches . He with his Sect enact three things . His Son in Law doubting his new Religion , is by him questioned ; and upon his answer excommunicated . His wifes death . He had formerly voted himself immortal , yet Aug. 2. 1556 he died , &c. His death troubled his disciples , His doctrine questioned by the Magistates , eleven of the Sectaries secured . Eleven Articles extracted out of the writings of David George , Some of the imprisoned Sectaries acknowledged David George to have been the cause of the tumults in the lower parts of Germany , but disowned his doctrin . Conditions whereupon the imprisoned are set at liberty : The Senate vote the doctrine of D. G. impious , and declare him unworthy of Christian burial , and that his body and books should be burned , which was accordingly effected . 7. MICHAEL SERVETUS . The Contents . SErvetus his converse with Mahumetans and Jewes . He disguiseth his monstrous opinions with the Name of Christian Reformation . The place of his birth . At the 24. year of his age , he boasted himself the onely Teacher and Seer of the world , He inveighed against the Deity of Christ . Oecalampadius confutes his blasphemies , and causeth him to be thrust out of the Church of Basil . Servetus held but one person in the Godhead to be worshipped , &c. He held the holy Ghost to be Nature . His horrid blasphemy . He would reconcile the Turkish Alcoran to Christian Religion . He declares himself Prince of the Anabaptists . At Geneva Calvin faithfully reproves Servetus , but he continues obstinate . Anno 1553. by the decrees of several Senates , He was burned . 8. ARRIUS . THE CONTENTS . Arrianisme its increase , Anno 323. THe General Council at Nice , Anno 325. called as a Remedy against it , but without success . The Arrians misinterpret that place , Joh. 10. 30. concerning the Father and the Son . They acknowledged one only God in a Judaeical sence . They deny the Trinity . Arrius his wretched death , Anno 336. 9. MAHOMET . The Contents . MAhomet characterised . He made a laughing-stock of the Trinity . He agreed with Carpocrates , and other hereticks . He renewed Circumcision , and to indulge his disciples , he allowed them Polygamy , &c. His Iron Tomb at Mecca . 10. BALTHAZAR HUBMOR . The Contents . HUbmor a Patron of Anabaptisme . He damned usury . He brought in a worship to the Virgin Mary , &c. The Senate of Suring by a Council reduced him . He renounced the heads of his former doctrine . Himself or Sect still active . He is taken and imprisoned at Vienna in Austria . He and his wife both burned . 11. JOHN HUT . The Contents . JOhn Hut the prop and pillar of Anabaptisme . His credulity in dreams and visions . He is accounted a true Prophet by his Proselytes . At Merhern , his Fraternity became as it were a Monastery . 12. LODOWICK HETZER . The Contents . LOdowick Hetzer a famous Heretick . He gaint Proselytes in Austria and Switzerland . Anno 1527 , at a publick disputation Oecolampadius puts Hetzers emissaries to their shifts . Hetzer denied Christ to be coessentiall with the Father . His farewel to his Disciples . He is put to death for Adultery . 13. MELCHIOR HOFMAN . The Contents . HOfman a Skinner , an Anabaptist ; Anno 1528 , seduced 300. men and women at Embda in West-Friesland . His followers accounted him a Prophet . At Strasburg , he challenged the Ministers to dispute , which was agreed upon Jan. 11. 1532. where being mildely dealt with , he is nevertheless obstinate . Other Prophets and Prophetesses deluded him . He deiuded himself , and volunt arily pi●●ed himself to death . 14. MELCHIOR RINCK . The Contents . MElchion Rinck , an Anabaptist . He is accounted a not able interpreter of dreams and visions . His disciple Thomas Scucker in a waking-dream cut off his brother Leonards head ; pretending for his murder obedience to the decree of God . 15. ADAM PASTOR . The Contents . ADam Pastor a derider of Paedobaptisme . He revived the Arrian heresie . His foolish interpretation of that place , Gen. 217. so often confu●ed . 16. HENRY NICHOLAS . The Contents . HEnry Nicholas , Father of the Family of Love . He is against Infant-Baptisme . His divellish Logick . The End of the Contents . THOMAS MUNTZER . His OPINIONS , ACTIONS , And END . Hei mihi quot sacras iterans Baptismatis undas Muntzerus Stygijs millin tinxit aquis ! THE CONTENTS . MUntzer's Doctrine spreads , his aim 's high , his affirmations destructive ; Hee asserts Anabaptisme , rests not there , but grows worse and worse in his opinions and practises ; his large promises to his party and the common people : he endeavours to set up himself , pretending to restore the Kingdome of Christ ; being opposed by the Landgrave , his delusive animation of his followers ; their overthrow ; his escape ; he is found , but dissembles himself ; is taken , but yet obstinate ; the Landgrave convinceth him by Scripture , when being racked , hee laugheth , afterward relenteth ; his last words ; is deservedly beheaded , and made an example . ABout the year of our Redemption . M. D. XXI . and M. D. XXII . there rise up in Saxony near the River Sales , a most insolent Sect of certain Enthusiasts , among whom Nicholas Storkius was no ordinary person . These presumptuously boasting that their Dreams , Visions and Revelations , were inspired into them from heaven , had s●ily scattered it among other seditious persons of the same kidney ; That the world was to be reformed by their means , which done , and the wicked utterly cut off from the face of the earth , it should be governed by Justice it self . All that gave not up their names , and embraced their Sect , they branded with the name of ungodly . One of this Sodomitical lake sprung THOMAS MUNTZER , one that boasted that hee had had communication with God . This man's doctrine incredibly spred , as being in the first place levell'd at the holy Doctors of the Reformed Religion ; And from thence discharged at the Magistrates themselves ; for the Christian flock being once deprived of these two constitutions of men , there were nothing to hinder the greedy Wolves to break out into all rapine and oppression . And this is the reason why the Wolves , that is to say , the false Teachers , have ever most violently opposed the the Ministry and the Magistracy , in hopes , if possible , to draw these from the care and charge of their flocks , or at least to bring them into contempt with their sheep , which by that means should stray into their parties . This Muntzer did both by his teachings and writings publickly affirm , that the Preachers of that time that contributed their endeavours to the advancement of the Gospel , were not sent by God , but were meer Scribes , and impertinent interpreters of the Scriptures ; That the Scriptures and the written Word , were not the pure word of God , but onely a bare Testimony of the ●●e wo●d ; that the true reall word was something that were intrinsecall and heavenly , and immediately proceeding out of the mouth of God , and consequently to be learned intrinsecally , and not out of the Scriptures , or by any humane suggestion . With the same breath he brought Baptisme into contempt , most inconvincibly affirming that there was no warrant from God for Paedobaptisme , or baptisme of children , and that they ought to be baptized after a spirituall and more excellent dispensation . He further endeavoured to teach that Christs satisfaction for us was unnecessary , whatever honest and weak understanding men could urge to the contrary ; That matrimony in the unfaithfull and incontinent , was a pollution , meretricious and diabolical ; That God discovered his will by dreames ( whence it was that he was mightily infatuated with them ) holding that those were ( as it were ) communicated by the holy Ghost . Hereupon was he acknowledged by his followers for some heavenly and spirituall Prophet , and it was believed that he was thus taught by the spirit of God , without any humane assistance . This doctrine did he disperse throughou● all Germany by printed books and Epistles , which the tinder-brain'd disciples of his seditious sect were soon fir'd with , read , approved , and propogated . The same man in the yeares M. D. XXIII . and M. D. XXIV . taught at A●sted which is a City in Saxony , near Thu●ingia ; and when not onely the Ministers , but also the Magistrates lay under the lash of his calumny , insomuch that his Sermons were stuff'd with most seditious and bitter invectives against them , and pretending to groan for the return of lost liberty , and for the insufferable pressures of the people under Tyranny , he complained of it as a great grievance , that their wealth and estates were the prey of the Magistrate , and therefore would peswade them that a remedy was timely to be applied to these things . Being for this doctrine dispatched out of Alsted , he comes to Norimberg , and thence without discontinuing his journey into Basil , and thence into Switzerand , from whence at length he came to Cracovia , where at a certaine town called Griess●n , he continued some weeks . In the mean time he was no lesse idle then ever , and that especially in the County of Stuling , where hee sowed so much of his contagious seed among his factious disciples , as afterwards thrived into an extraordinary harvest . At the same time he publickly scattered abroad his doctrine of Baptisme , and the word of God , in such sort as we have touched before . Departing out of his Countrey , and wandring up and down Mulhusium in the Countrey of During , he w●it letters to some of the most confident to his Religion ; by whose countenance and assistance factious spirits were sometimes more and more exasperated against the Magistrate . Some small time before the Counntrey people took up arms , he sent up and down certain Briefes by Messengers , wherein were divers things , and among the rest was represented the greatnesse of those warlike instrments which were cast at Mulhusium upon occasion of this sedition , so to encourage and enflame the fiery followers of his faction . For having stayed two moneths at G●lessen , and that he thought he could not so much advance his designes if he returned into Saxony because his affaires prospered not according to his desires in those places , he returns back to the people of During and Mulhusium . But before hee was arrived thither , LUTHER had by letters forew●…ed the reverend Senate of Mulhusium concerning him , that they should beware of him as of a destroying wolfe , and fitte● to bee s●unned then Serpents , or whatever Mankind beares any antipathy to , for that both at Swickaw , and not long before at Alsted , he was accounted a tree sufficiently evill and corrupt , which bore no other fruit but Tumult and inevitable destruction ; and one , who , no more then his Comerades , could ever bee brought to make any defence of their opinions , among which was , That they all were Gods el●ct and that all the children of their Religion were to be called the children of God ; and that all others were ungodly , and designed to damnation . And divers other things to the same purpose were contained in the foresaid letter , which was dated from ●●imaria , on Sunday , being the day of the Assumption of Mary , in the year M. D. XXIV . Muntzer in the mean time with words plausibly sweetned , drew away she minds of all he could to savour his party , and by promising mountains of gold to the common people , to the end they should cry him up with the general acclamations of being a true Prophet , it came to passe that a very great concourse of the dregs of the people repaired to him from Mulhusium and other places ; nay , by his subtilty and the authority he had gotten , he perverted the very Magistrate of Mulhusium , and made him a new abettor of his opinion . And this was the first original of the mischief ; and thence divers other Hydra's of seditions like so many excrescencies took a sudden growth from this . For all men's goods became common , and he taught that no man had any propriety in what he enjoied . To which he added , that it was revealed to him from God , that the Empire and Principalitities of this world were to be extirpated , and that the sword of Gideon was put into his hands to bee emploied against all Tyrants , for the assertion of true liberty , and the restauration of the Kingdome of Christ : and at this time he gave orders for the preparing of certain warlike engines . While he was wholly taken up about these things , that is , in the following year MD. XXV . the countrey people throughout Swedland and F●anconia , and diverse other places , rise up against their Magistrates , forced away a great part of the Nobility , plundered Towns and Castles , to be short , made an absolute devastation by fire and sword . The Landgrave Henry being moved at these things raises a wa●r , and fought the countrey people , the first time near Frankenhusium , the fourteenth day of May , which done , he prepared himself for a second fight to be fought the next day , which Muntzer having intelligence of , said by way of animation to his followers , What are those Cannon-bullets ? I will receive them in my gloves , and they shall not hurt me , whereby the countrey people being encouraged , were the next day beaten by the Landgrave , five thousand slain , and three hundred taken , who had all their heads cut off , so that , while they were ambitious of Liberty , they lost even the liberty of life it self . And herein was the ancient Proverb verified , War● is most delightful to those that had never experienced it . The discreeter part of the countrey peop'e , having laid down their arms , put their hands to the golden plough , to hold which they had been designed , rather than to mannage Lances and Pole-axes . Mantzer escapes to Frankenhusium , and hid himself in a house neer the Gate , where a certain Nobleman had taken up his quarters . This mans servant going up into the upper roomes of the house to see how they were accommodated , findes one lying upon a bed , of whom hee enquired , whether he were of those who had escaped the fight , which he denied , averring that hee had lain some time sick of a fever : whereupon looking about , hee perceives a little bag lying carelesly neer the bed side ; he opens it and finds letters from Albert Count of Mans field , wherein hee dehor●ed Muntzer from his wicked purpose , and from promoting the tumult already raised . Having read them , he asked him whether they were directed to him , who denying he threatens to kill him ; whereupon he cried quarter , and confessed himself to be Muntzer . Hee is taken , and brought before George Duke of Saxony and the Landgrave , whereupon they having made him confesse that hee was the cause of the popular insurrection , and sedition ; he answered that hee had done but his duty , and that the Magistrates who were opposers of his Evangelical doct iac , were by such means to bee chastised . To which the Landgrave made answer , and proved it by several testimouies of Scripture , that all honour is to given to the Magistrate ; and that all tumult raised in order to a mans particular revenge , was by God forbidden Christians . Here Muntzer being convinced , held his peace . Being laid upon the rack , while hee cried out aloud and wept , the Duke of Saxony spoke to him to this purpose ; Now thou art punished , Muntzer , consider with thy self by what unspeakable ways thou hast seduced and brought so many to destruction ! whereat Muntzer broke out into a great laughter , saying , This is the judgment of the countrey people . But when being brought to his death , hee was thrust into close prison , 't is wonderfull how faint-hearted hee was , and stood extreamly troubled in mind , not being able to give any account of his Faith , but as the Duke of Saxony pronounced before him , and which hee told him , hee was to make a confession of before God : Being surrounded with souldiers , hee openly acknowledged his wickednesse , and withall addressed these words to the Princes that were present ; shew mercy and compassion , yee Princes , lest hereafter , you incur by my example the punishment I now suffer ; Read and attentively consider the holy Books of the Kings . Having said this , his head was struck off , and fastened to a stake , for a monument and example to others . JOHN MATHIAS . Primus hic e Batavis Muntzeri dogma sequutus Turbavit miris Westphala regna modis . THE CONTENTS . JOHN MATHIAS repairs to Munster , his severe edi●●s , he becomes a malicious executioner of Hubert Trutiling , for contumelious expressions touching him ; his own desperate end . IN the year of our Lord God , M. D. XXXII . at Munster ( which is the Metropolis of Westphalia ) a certain Priest called Bernardus Rotmannus undertook to preach the Gospel of Christ ; which being done with great successe , certain messengers were sent to Marpyrgum , a place in Hassia , whose business was to bring along with them some men of learning and good conversation , who should bee helpfull in the propagation of the Gospel . From Marpyrgum were there some dispatched , who arriving at Munster , reduced the principall heads of Christian Religion into thirty nine Articles , which they proposed to the Magistrate , being ready , ( as they pretended ) to make good and prove the said heads , by places of the holy Scriptures ; which was effected . The Religious , and ( as they are called ) the spiritual who were possessed of the chiefest Church , could by no means digest this , so that departing the City , they caused much trouble to the Citizens . Upon this weighty businesse , the Magistrates and Citizens sate in long and prudent consultations . At length there was a certain agreement , upon these terms , viz. That all injuries committed in those Tumults should be pardoned , and that the Gospel should be freely preached in six Parish Churches , and that the Church of our Lord only should be absolutely reserved to them . These conditions were readily subscribed to by both sides , and thereupon all things laid asleep in peace . But this peace was not long undisturbed by the Devill , ( that irreconcileable enemy of peace and virtue ) and therefore by doing at Munster what hee had done at other places , that is , by raising up out of the jaws of Hell , the seditious and pestiferous Anabaptists , those importunate disturbers and turn-pikes of the Gospel ; his design was not onely to discourage the good and godly , but withall , shamefully to destroy the Gospel it self . For in the same year there rise up at Harlem a Baker called John Mathias , a man utterly unlearned , yet crafty and boldly eloquent . This man being excessively lecherous , neglected and slighted his own wife , who being somewhat well stricken in years , was so much the lesse fit for the exercises of Venus . Being therefore over head and ears in love with a certain Vi●age who was an Alehouse-keepers daughter , he could not resolve of any way more advantageous to seduce , then by an Angelical carriage , and a counterfeit sanctity . He made frequent visits to her , and entertaining her with his visions and revelations , he thereby drew her to his opinion , and conveighed her into a secret place in Amsterdam , where he professed himself a Doctor and a Preacher , affirming that God had revealed certain secrets unto him , not yet revealed to others , and that he was Enoch the second high Priest of God . Upon some he laid hands and sent them two by two as Apostles and messengers of Christ , dispatching to Munster one Gerard a Bookseller , and John Buckhold the Botcher of Leyden , others into other places . These emissary messengers of Christ , or rather of Satan , boyled over with their various opinions , held marriages of no account , and dreamed diverse other things . Some taught by parables , and their own illusive dreams ; others acknowledged not him a Brother who desiled his Baptisme with sins ; others preferred the Baptisme of John before that of Christ ; others taught that all Magistrates , and whoever were unsatisfied with their Religion , ought to bee destroied root and branch ; some would acknowledge nothing but their own visions and prophecies ; others , that all the Prophets and Teachers that were departed this life , should shortly rise again , and should reign with Christ upon earth a thousand years , and should receive a hundred fold for what ever they had left behind them . Some of these men affirmed that they had communication with God , some with Angels ; but the more discreet and wiser sort of men conceived that their conferences had been with the Divel . Here upon the great Prophet John Mathias ( upon whose account his most vain Apostles already proclaimed a Peace ) perceiving an occasion by this means of domineering in this world , consecrated in his stead his disciple James Campensis , a Sawyer , Bishop at Amsterdam . committing unto his charge the people , to be seduced with the same zeal , as he had begun . These things being thus fairly carried , he repaired to Munster to his Apostle and Ambassadour John Buckhold , whom hee made Governour of the City , who presently published these severe edicts . That every man should bring his gold and silver , and whatever were of greater importance , into the common heap , and that no man should detain any thing at his house ; for the receiving of which things so collected a place was appointed . Though the people were not a little astonished at the rigour and severity of the edict , yet did they submit thereto . Moreover he forbad the reading of all books but the Bible , all which that they ought to bee burnt , the divine authority had by him , its witnesse commanded . At this very time a certain Tradesman , whose name was Hubert Trutiling , had scattered some contumelious expressions concerning this great Prophet ; where at he being immeasurably incensed , even to the loss of all compassion , caused the foresaid Trutiling to be brought into the Market place , where he is accused and sentenced . Whereupon he himself laying his violent hands upon this innocent man , lays him along upon the ground ; in that posture he runs him through with a spear ; but finding by the palpitation , that there was some remainder of life , he made him to be conveighed thence , and taking a musket from one that stood by , which was charged , killed him , intimating that hee was commanded by God , that is to say , his own , ( who was a murtherer from the beginning ) to do what he had done . This noble exploit performed , he took a long lance in his hand , and hastily ●an about the City , crying out that hee was commanded by God the Father to put to flight the enemy , which at that time had closely besieged Munster . Having taken the said weapon , and running like a mad man upon the enemy , hee himself was run through by a souldier of Misna . JOHN BUCKHOLD , or , JOHN of LEYDEN . Agres●●●ssque nefas magnum et memorabile , Regem Somniat , abje●ta forfiee sceptra gerens . THE CONTENTS . JOHN BUCKHOLD his character , his disputing and contention with the Ecclesiasticks concerning Paedobaptisme ; he succeeds John Mathias , he comforts the people with a pretended revelation ; he makes Bernard Knipperdoling of a Consul , to become common executioner . Buckhold feigneth himself dumb , he assumes the Magistracy , he allowes Polygamy , he takes to himself three wives ; he is made King , and appoints Officers under him ; his sumptuous apparell ; his Titles were , King of Justice , King of the new Jerusalem ; his throne , his Coin and motto thereon ; The King , Queen , and Courtiers waite on the people at a Feast , with other digressions . The King endeavours to raise commotions abroad , is haply prevented . He suspects his own safety , his large promises to his Captaines , himself executes one of his wives , he feignes himself sick , and deludes the people with an expectation of deliverance , in the time of famine , forgets community ; he is betrayed by his confident , is brought prisoner before the Bishop , who checks him ; his jesting answer and proposall ; he is put to a Non plus , is convinced of his offences ; his deserved and severe execution . JOHN BUCKHOLD was a Botcher of Leyden , a crafty fellow , eloquent , very perfect in the Scriptures ; subtle , confident , more changeable then Proteus , a serious student of sedition , briefly , a most servent Anabaptist . This man being sent by John Mathias to Munster was a perpetuall thorn in the sides of the Ecclesiasticks , craftily sisting them about the businesse of Paedobaptisme , in which employment he spent nine whole moneths , and most commonly making his party good with them , both as to disputation and litigious contention , while in the mean time he secretly spawn'd and scatter'd the doctrine of Anabaptisme , as much as lay in his power . About that time a certain unknown Preacher of the word of God , one Hermanus Stapreda of Meurs came to Munster , who supplying the place of Rotmannus in preaching , seduced him , and leavened him with Anabaptisme , and he also publickly anathematized Pedobaptisme . This gave occasion of raising tumults among the people ; they who before were onely secretly instructed by John Buckhold , discover themselves openly to the world , and lay aside all disguises of their intentions ; in most parts of the City , they have their frequent meetings ; in divers houses , but all in the night time , whereat the Magnistrates being incensed , and offended , prohibited their Conventicles , and some they banished ; But they weigh not this any thing , and being sent out at one gate , they came in at another , and lay concealed among those that were the favourers of their Sect. Hereupon the Senate caused all the Ecclesiasticks to assemble at the Palace , to dispute the businesse of Paedobaptisme . In this Assembly , Rotmannus stood tooth and naile for the Anabaptists , but those of the Reformation fully refuted their errors , as the publick acts concerning that businesse do abundantly testifie . At this very time the Minsters of the Church of Argentoratum signed and set out an account of their Faith in a printed Book . Hereupon the Senate of Munster by a publick edict banished the Anabaptists , out of the City ; which edict , they , persisting in contention , opposed , being now arrived to that rashnesse and impudence , that they thrust a reformed Preacher , one Peter Werthemius out of the Church . Yea , some of them rioting about the City , ) whereof the Ringleader was Henry Rollius ) cryed out as they went , Repent and be rebaptized , otherwise will the heavy wrath of God fall upon you ! These things hapned about the end of the year M. D. XXXIII . and the beginning of M. D. XXXIV . Some honest-hearted and harmlesse men , partly out of an apprehension of divine wrath ( as they made them believe ) partly for fear of men , suffered themselves to be washed in the laver of Anabaptisme . For , the Anabaptists leaving their dennes , broke into the City without any controll , and with an unanimous violence assaulting the Market place , they soon possessed themselves of the Palace and the Magazine , sentencing with loud conclamations and such as required a greater voice then that of Stentor , that all were to be destroyed as so many Heathens and Reprobates , that did not embrace Anabaptisme . In this tumult , a certain young man of Burchstenford was killed . This gave occasion both to the Papists , and to those of the Reformation to provide for their safety . The chiefest Patrons of the Anabaptistical Heresy were , Bernard Rotman , John Buckhold , Bernard Knipperdoling , Gerard Knippenburch , Bernard Krachting , &c. These two parties having skirmished with as great eagernesse and animosity as greater armies exasperated one against another , for some days , there followed a Truce , whereby it was agreed that every one should quietly enjoy , and persever in his own Religion . However the surges of Anabaptisme were not yet laid , till they had entered into a conspiracy to drive those of the Reformation out of the City . The most eminent of the Conclave writ to the Anabaptists of the Cities adjoining , viz. to these of Dulmen , Coesvelt , Soyst Warendorp , and Osenburg , that leaving all things behind them , they should repair with all speed to Munster , promising they should have ten-fold what ever they left . Being enticed by these propositions , husbands and wives leaving all behind them , came in swarms to Munster . A great number of the more religious Inhabitants looking on that strange rabble as an insufferable grievance to their City , left it to the disposal of the Anabaptists , who being by this means increased in number , became also more extravagant , degraded the Senate , and chose another out of themselves , wherein were Consuls , Gerard Knippenburg , and Bernard Knipperdoling , whose Effiges is the ensuing . BERNARD KNIPPERDOLING . Quo non fastus abit ? quid non Rex impius audet ? Carnificem fecit , qui modò Consulerat . BEing now become Lords and Masters , they in the first place seized on Maurice Church , and burnt it , and the houses all about it , thence falling forcibly upon other holy places and Monasteries , they carried away Gold , Silver , Ornaments and Utensils , and whatsoever else was of any consequence . Upon the fourth day after those rapines , trudging up and down the streets and high-ways , they with a horrible howling , uttered , Repent , Repent ! to which is added , Depart , depart , bee gone yee wicked , otherwise woe bee to you ! This done , they immediately went armed in multitudes , and with unspeakable barbarisme and cruelty , turned out their miserable fellow-citizens , as enemies to their Religion , out of their houses and possessions , and thrust them out of the City without any consideration of age or sex , so that many women with child had this misfortune seconded with that of dangerous abortions . The Anabaptists presently by what right they please , seize to themselves the possessions of the banished : so that the honest and godly party being cast out of the City , fell into the hands of the souldiers , who had block'd up the City and all the avenues , as among enemies , by whom some were taken , others unadvisedly killed ; at which entreaty the other honester part of citizens being discouraged , and seeing , that guilty and not guilty fared alike , would not stirre a loot out of the City ; which being closely besieged by the Bishops Army , all places were filled with blood , sighs , tears . Now do the mad men of Munster , and such as no Hellebore can have any effect on , grow insufferably insolent , and above all , that great Prophet John Matthias , of whom wee have spoken before : But that sally of his out of the City , those of Munster looked on as a great Omen of their destruction , and thought that the unexpected death of that most holy man did signify , that some great calamity did hang over their heads . But John Buckhold must bee his successor , a lid fit for the other pot ; who addressing himself to the people , comforted them , perswading them that they ought not to mourn for that unlooked for miscarriage of the Prophet , for that it had long before been revealed to him , and withall , that hee should marry his widow . Upon Easter Eve they fell upon all the Churches and places of devotion about the City , and pulled down all the brasse works . Some few days after , Bernard Knipperdoling prophesied that all the chiefest men ought to be disqualified and degraded , and that the poor and the humble were to be exalted . Hee also declared , that it was the command of the divine Oracle , that all Churches should be demolished , which indeed was sufficiently performed . The very same day John Buckhold putting into the hands of Bernard Knipperdo ling , the Executioners sword , conferred on him withall his employment , and that according to Gods command ; so that he who had discharged the office of a Consul , was now to execute that most dishonourable employment of a common executioner . This most excellent condition he cheerfully accepted . By this time had the City been besieged some moneths by the Bishops forces when resolving to storm it , they lost both Gentlemen , Commission Officers & others , to the number of about four thousand , upon which they quitted all hope of taking it by force . Some few dayes after Whitsuntide , the City being notwithstanding the dis-excecution of that assault stil besieged , was wholly taken up to rest and imaginary dreams , wherein there were spent three whole days ; which done , THE ANABAPTIST being awaken , acted the part of Zacharias , John Baptist's father ; for , pretending to be dumb , he desired to have a Table-book ; wherein he wrote down the names of twelve men , who should be as it were the twelve Elders of Israel , and should administer all thing , at Munster , as if it were the New Jerusalem , and this he affirmed that hee was commanded to do from heaven . By this broke●y d●d this crafty knave chalk out his way to that soveraign dignity whereof he was so ambitious . But in the mean time , consider by what a strang Stich this excellently wicked Botcher did utterly dis-repute that Magistrate whom God had ordained , and by the assistance of most illusive dreames & his own excellency of playing the impostor , he possessed himself of that dignity . A while after our Prophet advanced certain conclusions tending to the allowance of Polygamy , whereat the Ecclesiasticks made some opposition , but afterwards were content of fit still . So that , not long after the Prophet at one bout took to him three wives , whereof the most eminent was the widdow of the deceased Prophet Jo. Mathias , and whom he afterwards dignified with the title of Queen . This example of Kingship , some other knaves like himself did without any difficulty admit ; but divers of the more godly citizens , looking on this thing with the greatest indignation that might be , repairing to the Market place laid hands on the Prophet Knipperdoling , which occasioning the people to take up armes , they set upon those Citizens in the palace , and having taken them , they delivered the Prophet and the Ecclesiasticks out of their hands . Nine and forty of the said Citizens were after a most barbarous manner put to death . Hereupon the Prophet cried our , that all those who should do any violence to those enemies of God , should do God a very high piece of service , whence it came to pass , that some were torn in pieces with Hooks ; and not a few killed by Knipperdoling himself . Upon the four and twentieth of June , which is the day of the Nativity of John Baptist , in the year one thousand five hundred thirty four , at Munster or rather Monster ; ( for so may that place bee called from the monstrous and portentous pullulation of Anabaptists ) there sprung from Hell another new Prophet , one John Tuysentschreuer , a Goldsmith of Wa rendorp . The people being generally summoned to the Market place , this man acquainted them , that the most holy Prophet John Buckhold of Leyden was to bee exalted to Kingly Dignity , and that hee should inherit the eternall seat of his Father David , and should possesse it with farre greater Majestie . Having prophecied these things , Buckhold kneeling down confirmed all , saying , that so much had been revealed to him from God the Father ten days before ; though it was against his inclination to undertake the difficulties of Government . The common people being astonished at this extravagant piece of villany , tore their hair as they went ; yet however some might smell out the cheat , fear was able to stifle all muttering . For , this Beast fatten'd for destruction , having been very successeful in som encounters , had now assum'd what Authority he pleased . Behold , he that at Leyden was but a Botcher , is made King at Munster ; John Buckhold is invested with all the Regalia of supreme Authority . Having hereupon immediately degraded the twelve Counsellours of State , according to the wonted manner , he constitutes a viceroy , a Controller of his houshold , four Huissers or common criers , a Noble man , a Chancellour , Cup bearers , Carvers , and Tasters , and Master-builders , and disposed of all other officers as Princes use to do . The Kingly robes were some made of water'd stuffs , some made of silk , some of pure silk , some scarlet , some made more sumptuous with the Gold of the Ornaments which the sacriledge had furnished him with , so that it can hardly be expressed how artificially , how gallantly , how indeed Emperor-like they were interwoven , being embroyder'd with gold , edg'd , scollop'd ; and dispos'd into divers colours , His spurs were gilt with gold , and he had two Crownes of solid gold , and a golden scabbard . The King walking in these ornaments , two young men in a Courtly and magnisicent habit , one of each side of him accompanied him , whereof one carried a naked sword , the handle whereof glister'd with gold and precious stones ; the other held up the Holy Bible , together with a golden Crown shining with most excellent pearls . A certain jewel dazeling the beholders with the bright sparkling of a Diamond , and whereat was hanged a golden apple ( to repesent as it were the world ) wounded through with two swords a cross , hang'd at his neck . His Scepter was set forth with three golden incirculations . His Nobles , who were eight and twenty in number , clad in green and ashie coloured garments , and having on white Turbants , accompain'd him . The Kings title was , THE KING OF JUSTICE , THE KING OF THE NEW JERUSALEM . In the Market place there was erected a Throne for him of three steps high , which , when the King sate in it , was adorned with ornaments of more then Attalick sumptuousnesse . Some money he caused to be coin'd , whereon was this Latin Inscription , VERBUM CARO FACTUM QUOD HABITAT IN NOBIS , that is , The word made flesh , which dwelleth in us . The City being all this while besieg'd , the Prophets and the Doctors published the book callid THE RESTITUTIONS , wherein they endeavoured to defend that monstrous ( I would say Munstrous ) and seditious tumult , and all those almost infinite inconveniences that were consequent to it : but to prevent that poysonous Hydra , a Gospell antidote was prescrib'd . In the moneth of August , about S. Bartholomew's day , John Tuysentschreuer went sounding a Trumpet through all the streets , thereby inviting all to the Lords Palace , where there being a sumptuous feast prepared , he magnificently entertained all that came . The King himself , the Queen , and all the Courtiers waited on them . At the last course he gave to every one a loaf of unleavened bread , saying , Take ●at , and celebrate the Lords death ; which done , the Queen in like manner carried about the Cup , by which ceremony , the Supper of the Lord , or rather that Scean of pleasure , wantonness , and temerity , was certainly very frolickly celebrated . Hunger being banished sa●e enough by this feast , the Prophet Tuysentschreuer goes up to preach , requiring of them obedience and complyance with the word of God , whereunto , ( with one head and as with one eye ) they unanimously consented . This obtained ; he acquaints them , that it was revealed from the heavenly Father , that eight and twenty Ecclesiasticks should depart out of this City , that should preach our doctrine throughout the world , whose names he recommended , and designed the way they were to take their journey , that is to say , six for Osenburg , as many for Warendorp , eight for Soyst , ( for which quarter he himself was one ) and the rest for Coesveld . These exercises performed , the King went to Supper , and at the second watch of the night caused the fore-mentioned Apostles to take their journey , giving unto each of them a peece of gold , with this charge , that neglecting their own safety , they should deposit it for a note and testimony of consequent condemnation wherever they bestowed it . They went their wayes , and never returned again , all having ( except one who escaped the Gallows ) met with punishments corespondent to their sedition . For , being entred the fore-recommended Cities , they in a direfull manner howl'd out their , Kepent , repent , the axe is laid to the roat of the Tree ; if you repent not and be rebaptised , woe be to you , ye are undone . But the severall Senates of the said Cities caused them to be apprehended , and brought before them to give an account of themselves ; who answered , That they were divine Preachers of the Gospel , called and sent by God , and that all those who would receive their doctrine must be baptized , and that all things were to be made common ; but to those that should neglect these things , they were to leave the golden coin of eternal damnation . Nay further , That the Gospel had not been preached as it should have been , since the times of Christ and the Apostles , but that there were two Prophets , the Progeny of truth it self , slipp'd down as it were from heaven , viz John of Leyden , and David George born at Delph in the Low-countries , that there were many false Prophets , that is to say , the Pope of Rome , and Martin Luther , of ●ittemburg , who was worse then the Pope . Being taken and cast into Irons , they were asked , by what right or priviledge they had thrust out of the City so many godly people , together with their wives and children , not granting them any toleration for their Religion , and had disinherited them of all they had ? To which they replied , That the time was now drawing nigh , wherein the meek and the humble should inherit the earth , and that they followed the example of the Israelites , who with Gods approbation ●ook away from the Egyptians their fewels and ear-rings . Moreover they hoasted that Munster was well furnished with provisions , ammunition , and all things requisite to war , and that the King did daily expect great recruits out of Holland , Zealand and other places , by the means and assistance whereof , hee should bring the whole world under subjection ; and all wicked and refractory Princes being subdued , should establish the peaceful reign of Justice . About the same time another Prophet fel down from heaven , one Henry Hilverse , a notable knave . This man acquainted the King that it was revealed to him from heaven , that God was pleased to bestow on him three most rich Cities , Amste●dam , Daventry , & res●l , near Lippa . Upon this Divine message , hee advises with his Counsellours , whom he were best to send ●●ither to baptise them with his baptisme . In the first place he sends John Campensis to Amsterdam , to bee the chiefest man in that City , to whom he assigned for companion and co-Apostle John Matthias of Mtellburg . These being sent into Holland , issuing out of their holes , kept themselves among those of their own tribe , and infected most Cities with the mortall infection of their doctrines . For at Leyden about January in the year following , viz. one thousand five hundred thirty and five , very many by the perswasion of Anabaptisme , and by the means of its contagious Conventicles , were baptized into the baptisme of death . About the end of the year one thousand five hundred thirty and five , this Kingly Botcher sent into Friezland a most subtle fellow , and one very well experienced in warlike affairs , whom he furnished with very great summs of money which had been raised out of the sacrileges , wherewith he should raise souldiers in Zealand , and should raise the close siege which was then before the City . He being departed , managed his affairs very secretly with the assistance of those of his way , and at length , upon the last of March one thousand five hundred thirty and five , having gotten together some hundreds of souldiers he setupon the Monastery , which also was called old Munster , drove away the Monks , and having plundered all , he there pitched his tents , out of hope thereby to strengthen his party by the accession of any that should come in . But George Sckenck the then Gouernor of Friesland , having with as much expedition as could be got together certain expeditionary forces , besieges these tumultuary Rioters , and gave an assault to the place , which though they avoided as much as might be by a gallant defence , yet had they their belly●ull of murther , blood , and dry blowes , so that they were all destroied , save threescore and two , who being brought to Leoward were paid for their audacious folly with the wages of death . The Ring-leader of this businesse , who was also the Camp-m●ster , John Geel escaping at this fight , flies to Amsterdam , to prove the occasion of a greater slaughter . For many Anabaptists being found in that place , whom John Campensis had strangely fascinated , to engage them the more , they made promises to them of golden mountains , and talk'd highly of the Magnificence and Liberty of the Anabaptists of Munster , and cried up the new kingdome of Justice upon earth ; for the report of the siege and defence of Munster had smitten , and raised up the minds of a many ; in regard the City being closely besieged by a potent Army , yet performed religious duties without any disturbance . Hence came it to passe , that the Liberty and Liberality of the City was celebrated beyond all truth and belief , and there wanted not a many who desired to be embarqu'd in the same Fortune . There was therefore at Amsterdam a Burgher called Henry Gotbelit , a strong man and warlikely given , who being bathed in the waters of Anabaptisme , joyned his endeavours with those of John Geel . For by divers pretences and crafty shifts ( which it is not worth our labour to repeat in this place ) they drew together six hundred Anabaptists , with whose assistance their intention was to have possessed themselves of Amsterdam , to enrich themselves , and to introduce the Religion of those of Munster . Whereupon , upon the tenth day of May , the chiefest that were engaged in this conspiracy , having their Rendezvous at the house of Peter Gael , broke out in the night time to the Market place , wherin being more and more seconded by some of their own , they killed some of the Watch , and some they kept prisoners . But the Burghers making head , discharged some Musquets at the Anabaptists , who most unworthily , when their Consuls were cruelly killed , entrusted their safety to their heels ; so that the others courages being heightened by this , they violently ran upon the Deuterobaptists , and after a most bloody engagement put them to the worst , wherein John Geel and Gothe it were slain , James Campensis was taken and put to death . Now other Tumults had already forced others from those places , the prevention whereof could not be possibly without the infinite inconveniences which fell upon the lionester sort . There wanted not also some clandestine vipers , who diguisedly waited for the restauration of the kingdome of Israel ( as they called it ) whereof one being apprehended at Leyden , and upon examination put to the question , confessed , That the King of the Anabaptists , who was a Hollander , sojourned then at Utricht , and had not yet began his reign , but that according to the good hope they had conceived of him , and the confidence placed in him , they doubted not but he would undertake i● . Having with what 's above , gotten out of this fellow , that some gold and silver vessels and other ornaments had by a most wicked surprise , been taken out of their Churches by the means of their King , and who with his followers had attempted some most detestable villanies , it was dicover'd that there could no other be meant then David George . I crave thy pardon , courteous Reader , if I acquaint thee , that it is not any thing the lesse for thy advantage , if , in the description of these rotten and contemptible rags and menstruous clouts of humanity , I have woven a longer web of discourse then thou didst expect . Although John Buckhold , and the other Prophets had entertained the ignorant greedy vulgar with hopes of more then Arabian wealth ; yet the citizens being daily more and more streightned by the siege , were accordingly brought into greater perplexities , and being brought low by the famine , which is the consummation of all misery , began , as it for the most part happens , upon the barking of the stomack , to snarle at one another , to grumble and complain , and to hold private consultations about the taking of their King , and by delivering him to the enemies , to better the terms of their composition . But the King , the stitcher and botcher of all deceit , being afraid of himself , chose out of all the people twelve men in whom he could place most confidence , and these he called his Captains , assigning to them their severall guards and posts in the City , which they were to make good . This done , he promised the Citizens that the close siege should be raised before Easter , for he was confident that a certain emissary , whom he had sent into Zeland , Holland and Friezland should return with such supplies , as by a furious and desperate assault made upon the besiegers should deliver the City : But hope it self was to him become hopelesse , nor could safety it self save him . To his Captains as he called them , 't is incredible what wealth he promised , such as the fabulous riches of Pactolus and the treasures of Midas should not make good , with oceans of goods ( which happly must be paid them out of his dreams ) and that after the City were relieved , they should be Dukes and Governours of Provinces , and particularly that John Denker should be Elector of Saxony ? But behold , in the moneth of February , a sad face of things appeared , many being meerly starved to death , which occasioned , that one of his Queens ( for he had gotten a many ) Elza or Elisabeth , who was distinguished by the name of the Glove maker , had bin often heard to say , that the most cruel sword of Famine came not from God , which though he had not heard himself , having caused her to be brought with his other wives into the Market place , he struck of her head , kneeling in the midst of them , which done ; insulting ●…er her , he affirmed that she had carried her self as a common prostituted whore , and had been disobedient to him , while in the mean time her fellow Queens sung this hymne , Glory be to God on high , &c. Easter day being now dawning : and no hope of deliverance shining on them , the common people with just reason were extreamly astonished ; nor , confide●ing how things were carried , could they have any longer patience . In this conjuncture of affairs , to elude the people , according to his wonted insinuations , he feigns himself to bee sick , and that after six daies , he would appear publickly in the Market-place , but that as to the deliverance which they were to expect according to his intimation , it was to be understood after a spiritual manner , and so it should certainly come to passe For he affirmed for a most certain truth , that in a divine dream he saw himself riding on an Asse , and bearing the unspeakable weight of fin , and that all that had followed him were freed from their sins . But indeed they may be fitly said to be like Asses that rub one another ; or to the Blinde leading about the Blinde . It is a great affliction , it is a pennance to repeat the miseries and the wofull consequences of Famine and want . There were a many who being impatient of so long hunger , revolted to the enemy , not so much out of hope of compassion , as to accelerate their own deaths ; not a few creeping upon all four , endeavored to get away ; for being weak and strengthlesse , they could hardly fasten their feet on the ground ; some falling down were content to give up the ghost in the place where they lay . There you might see a sad spectacle of foreheads and cheeks pale as ashes , temples fallen , eies sunk into hollownesse , sharp noses , ears shrivel'd , lips black and blew , throats slender as those of Spiders ; to bee short , Hippocratical faces , living carcases , and excellent shadows of men . They had sown certain kinds of seeds and pulses in the City which for a time served for high delicacies to the grumbling stomach ; but these being soon devoured by the hungry belly ; Cats , Dormice , and Rats , which themselves were almost starv'd to anatomie , became ( doubtful ) entertainments . Some were reduced to that inhumane necessity , that they fed on the flesh of the buried carcasses ; some drest the feet of sweaty woollen socks , some cut to pieces the parings of tanned leather , and mincing them with some other things , bak'd them and made them serve for bread . To this wee may add , that the most wickedly obstinate citizens were not yet convinced , that by crafty infinuations and specious suggestions they were brought into the noose , whom therefore he stil entertained with considerations of Magnanimity , and the deliverance they were yet constantly to expect from God , but as for those who admitted any thoughts of running away , and endeavoured to avoyd their miseries , he peremptorily sends for , and like a publick Robber taking away all that their industry had furnished them with , depart , says he , and be gone to the Hereticks , and bid sarewel to this place . The King , though he had gotten at his house sufficient provision for two months , yet was he willing to imbrace all occasions wherby he might keep up the heart of the City which now continually barked for sustenance . To which end , behold a certain man named John Longstrat , being a Nobleman and privie Counsellor to the King , and one of whom he was very confident , boasted that he would within fourteen days reliev this hunger-starv'd City , both with provisions and supplies of men , to the number of three hundred . By this pretence hee flyes to the enemy , and betrays the City to the Bishop , for a certain summe of money with his life included . The Eve of Saint John was appointed for the execution of this design , about ten of the clock , at which time hee had obliged himself by oath to cause the gate called the Crosse-gate to be opened . This Commissary for provisions returning at length to the City , assured the King upon his saith and reputation , that the said recruits of provision and forces , should be ready within the time appointed . The day assigned being come , hee acquaints the Guards that the promised forces , were to come in in the night ( which would bee starr-light enough ) that so they might receive them as friends . The gates are hereupon set open , and the enemies being admitted into the City as into another Troy , upon the Watch-word given , soon dispatch'd the Guards and others that were neer . Now could bee nothing heard for the cry of Armes ; Armes . The King and his Courtiers being gotten into a body , drove back the enemie to the Gates , which the citizens had by that time shut again : whereupon the rest of them that were without : were forced to set Engines to force open the Gates , which being once broken open , they flourished and set up their Colours . The citizens stiffely resisted the first assault , and made a strong body in the Market place , where the fight became very hot and bloody . The King himself , Knipperdoling and Krachting fell into the enemies hands ; but Rotman seeing there was no possibility of safety , rushing where the enemy was thickest , was trod to pieces ; hee it seems placing all hopes of life in death . The Anabaptists upon the taking of their King being quite cast down and discouraged , went and hid themselves in Larders , Kitchins , and other lurking holes . The City was most unmercifully plundered ; and to make a full search of it , there were ten days allotted . There was found by those of the Kings Guard at the Royall Palace as much provision as would maintain two hundred for two mouths . O Goodman King , where is now the Community of goods and provisions which your Religion holds forth ? This sad fate did that City suffer in the year one thousand five hundred thirty and five . The third day after this sacking of the City , the King was carried to the Castle of Dulmen , three miles off . The Bishop having caused the King to bee brought with all speed before him , said to him , O thou cast away of Mankind , by what deplorable means hast thou corrupted and destroyed my people ! To which the King , with an undisturbed and proud deportment made answer thus ; O thou Pope , have wee done thee any injury , by delivering into thy hands a most well-fortified and invincible City ? But if thou thinkest thy self any way injur'd or endammag'd by us , if thou wilt but hearken to our advice , thou shalt be easily enriched . The Bishop hardly abstaining from laughing , desired him to discover that secret , to which hee replyed . Cause an Iron Cage or Basket to bee made , and cover it with leather , and carry me into all the parts of thy Country to be seen for a shew , and if thou take but a penny of every one for the sight , assure thy self it will amount to more then all the charges of the war . The more eminent Anabaptists wore about their necks a certain medall wherein was the effiges of their King , to which were added these ietters , D. W. F. whereby was signified , that the word was made flesh . But the King being carried up and down as a captive with his two associates , was shewn to divers Captains and Ecclesiasticks of the Landgrave , which gave occasion of dispatation between them about some things , as of the Kingdom of Christ , and of Magistracy , of Justification , and of Baptisme , of the Lords Supper , and of the Incarnation of Christ , as also of Matrimony : in which disputation , they prevailed so far by the divine testimonies of holy writ , that they brought the King of the Anabaptists , ( though not acknowledging the least satisfaction ) to a Non-plus , who to obtain another disputation out of hopes of life ( as was said ) promised , that hee would reduce the Anabap●ists which swarmed in Holland , Braband , England , and Friezland ; and that he would do all honour to the Magistrate . Upon the twentieth of January one thousand five hund●ed thirty and six , he is brought with his companions to Munster , where they were secured in severall prisons ; two days were spent in weeding and rooting up their errors . The King indeed confessed his offences , and cast himself wholly upon Christ ; but his companions discover'd a vain obstinacy in the defence of their cause . The next day the King is brought to the place of execution , fasten'd to a stake , and is pulled piece-meal by two executioners , with pincers red hot out of the fire . The first pains he felt , hee suppressed , at the second hee implor'd Gods mercy . For a whole hour was hee pull'd and delacerated with those instruments , and at length , to hasten somewhat his death , run ●hrough with a sword . His companions were dipped with the baptisme of the same punishment , which they suffered couragiously ; all whose carcasses put into Iron baskets ; as anathema's of eternal example hang out of the tower ●f S. Lambert . And this was the retiring room of the Tragedy of Munster . HERMANNUS SUTOR , Hic qui se Christum , et qui se Jactârat IESUM , SERVASSE haud potuit seque suisque fidem . THE CONTENTS . HERMAN the Cobler professeth himself a Prophet , &c. He is noted for drunkennesse ; The ceremonies hee used in Anabaptisme , Eppo his Host discovers him and his followers to be cheats ; Hermans wicked blasphemies , and his inconstancy in his opinions , his mothers temerity ; his Sect convinced , and fall off from him ; by one Drewjis of his Sect he is handled roughly ; Herman is taken by Charles Lord of Golderland , &c. and is brought prisoner to Groeninghen ; when questioned in his torments , he hardened himself ; and died miserably . THat there were divers Emissaries and Ambassadours sent by the King of the Anabaptists into Holland , Friezland , and other places to raise souldiers , you have understood out of the History of Munster ; which souldiers having raised a Tumult , caused the Bishop to discamp from before Munster ; and of this Heard was there one Nicholas Alcmariensis , a worthy disciple of John Mathias , who being dispatched into Friezland for the foresaid negotiation , got together a promiscuous crue of Anabaptists for● the relief of Munster : but that it might appear how real and effectual he was in the businesse , they sent two of their fellow-soulders , Antony Cistarius , and a trades-man whose name was James , to Munster . These two with some others having compassed their desires at a Town called Opt'zant , having shuffled together from all parts into a kind of a Troop , made their rendezvous at the house of one Eppo , about the twilight out of a pretence that they there should meet with some later intelligence , which they receiving from their Ambassadors , out of very joy for those good tidings , absolutely broke forth into Tumults . The Bell-weather of these , was one Herman [ an excellent vamper of all abomination ] a Cobler of Opt'zant , who professed himself a true Prophet , and that he was the true Messias , the Redeemer and Saviour of the world , nay , ( which causes horror to me in the relation ) that he was God the Father . This fellow lay naked in his bed from the privy parts downward , and caused to be laid near him a hogs-head of strong beer , which he desired to drink in Healths , which required no small draughts ; for he had gotten an excessive thirst , greater than that of any dog ; or that which the Serpent Dipsas causeth in those that are stung by it ; & all through his extraordinary bellowing and bawling . For , having for some dayes led a life like one of Epicurus's herd ; that is to say , being drunk even to extravagance , hee with a Stentors voice , and a horrid howling , among other things often repeated this ; Kill , cu● the throats without any quarter , of all these Monkes , all these Popes , and all , especially our own Magistrate ; Repent , Repent , for your deliverance is at hand , &c. In the mean time , hee , with the assistance of his fellow souldiers , denounced to certain Proselytes of another Religion , that Peice was not to be rejected without incurring the dreadfull effects of the last judgment , which was now at hand , and these were such as both by sollicitations and promises , his main design was to inveigle into his deceit . Moreover hee sent to redeem some of his followers out of a prison belonging to a certain Nobleman called John of Holten , with this charge , that they should kill with swords and pistols , whosoever should either by words or blows any way oppose them . When they returned with their delivered captives , they had dispatched a man ( it is thought hee was Priest ) looking out at his door , with a Musket , had he not turned his back and shut the door against them . The very same night , which was to bee the last , or wherein the world being to bee turned to deceitfull ashes , they expected it should by the means of this Mediator and Intercessor ( as was thought ) presently bee restored to liberty , there were a great many that embraced him where ever they could , with those complements which they should use to one , as without the earnest of whose Baptisme , they were to expect the reward of disobedience , and eternall destruction to bee trrasured up for them . The Sacrament of Anabaptisme being according to these cerremonies celebrated , the fore-commended Parent exhorted his children to prayer in these words , Pray , pray , pray , pray , mouthing it out with an agitation of his lips , like that of our Sto●ks ; which done , falling on their knees , they disgorged , a strang vicissitude of prayers and songs . The owner of that house , who was an Inn-keeper , and withall lame , sate neer this great Father , towards whom the Father turning , said unto him , Arise and walk . But Eppo being still lame , and seeing that they were all deceived , and that by a sort of cheats wickedly stitch'd together , withdrew from them , and hid himself for fear in anothers man's house far from thence . These things being thus past , there rises up another , one Cornelius * Coemiteriensis ; who ran about after a most strange manner , and when the Father [ of all execrable temerity ] lay sick in his bed , tormented with an imaginary , or at least such a disease as puzzelled the Physicians to find any name for ; this man for an hour together uttered these and such expressions : O FATHER , look upon thy people ; have mercie upon thy people : O let thy bowels , O Father , be moved to compassion : &c. At which addresses the Father being moved , he commanded a tankard of beer to be drawn out of the hogshead , which was now almost at the bottom , which he drinking to his son , drank till it came to the Lees , which presenting to his son , hee said to him , Drink up the holy Ghost . The son like his father , and following his example , having taken it off , he flings out of bed , and falls upon those that stood by , and tossing the tankard from one hand to the other , ran up and down like a drunken man , and at length joined with the father [ who was sick of an imaginary extravagance , wherein he was much given to laugh ] in roaring out these word ; Mortifie the flesh , mortifie the flesh ; the flesh is a Divel , the flesh is a Divel , mortifie the flesh ; &c. Upon this there immediately starts up another , pursued ( as he thought ) by an extraordinary vision , and after their example , roared it out most furiously , which fellow ( as was reported ) was really advanced to some degrees ( if not the supreme ) of madnesse . A certain woman better than middle-aged , being frighted almost out of her wits , by the bawling and howling of this sonne , intreated that they would keep in the lunatick and possessed person , and that hee might be carried to Bedlam . The common people being astonished at this impious , hellish crue ; were forced to pinne their faith upon their sleevs , as a truth confirmed by the lying of those prophetical mouthes . These ●elapses of fury and madnesse , having their intervalls of calmnesse and ●erenity , he admonished them , that all arms and weapons were to be laid aside , and that they should put off their guarded , edged and scolloped garments , and their wrought smocks and petticoats , nay that women ought to abstain wearing their neck-laces , and all things that were burdensome , intimating the manner wherein God that needs no arms , would fight their battels for them , and should discomfit all their enemies . The cowardly and inconstant vulgar being moved at the madnesse of this Doctrine , disburthened their bodies of all manner of cloathing . A certain harmlesse man having cast away his knife , takes it up again , which his daughter looking asquint upon , rebuked her father ; to which he answered , Be patient , be patient , daughter , we shall have emploiment hereafter for this to cut bread withall . O how was this girle once a childe , but how was the old man twice ! When the student of Bedlam , the Son , with his yelling , was exhorting the bewitched people to singing and praier , and to resist the Divel , the Father presently with his own son , in whom he was well pleased , taught them , that the time of praier being done , and that the time of war coming on , they must take up the instruments of war ; whereupon he gets up into a Pulpit , and declared himself to the people who stood all about him , with a loud voice , that he was the Sonne of God , and cried out that he was born a true Mediatour unto them , &c. His mother being there present , they asked her whether she was the mother of the Son of God ? To which between force ●nd fear , she at length answered , though innocently , that shee was . This gave occasion to many to bee diffident , and to waver in the faith received ; insomuch that a certain man discovering his dissatisfaction , and speaking ill of the sonne , the said sonne taking hold of him , flings him into a common shore , saying unto him , now art thou deservedly cast into Hell : from whence the said man coming out all dirt , diverse others unanimously acknowledged that they were defiled and bespattered with the same filthiness and abomination . And hence rise up that impious report of the Sonne of God , that hee was thrust out of doors , which that Ambassadour Antony , being returned from Munster , having heard took it in mighty indignation , and by force breaking into the house , would have vindicated those holy expressions . The Father and Son , were much against it that any should come in ; yet hee , though the people flocking about him made some opposition , bitterly rebuking that blasphemous wretch , broke forth into these words , Thou villanous and contagious burthen of the earth ; What madness , what extravagance hath bes●tted thee without fear of divine judgement , to assume to thy self the title of the Son of God ? which spoken , swelling up with the leaven of wrath , he ca●●s himself upon the ground , whereupon the people ran violently upon him , knocking , beating , and kicking him like a foot-ball ; at last being well loaden with blows hee rises , and breaking through the presse of the people , he got away and escaped . In his way hee comes to a hole in the ice broken for the cattle to drinke , twenty foot over , which hee made a shift to get over , as is said , with the help of the Devill ; for many that would have found him out , lost their labour . All being now convinced that they were abused , for fear of the most noble Charles Lord of Gelderland , the Viceroy of Groningen ( called also King of Gelderland ) who was sent to appease that tumult , got secretly away . But before they were all departed , one of them called Drewjis ( whom they called Doctor Nucius ) out of pure spight , laying hold of the Father , being sick in his bed , thundred to him in these words ; Thou villain , thou fruit and groanings of the Gallows , where , where is now your governing , and authority ? now the time of prayers is past , &c. Having dragg'd him out of bed by head and shoulders , they with some assistance , bound him with cords ; and delivered him to the custody of the Mistresse of the house to bee safely kept till night . In the mean time the valiant Charles surrounds the house with his men , and besieged it , which the woman seeing , cut the co●ds . Being loose , hee takes a trident fork wherewith assaulting them as with a sword , he put to flight forty men through other houses , whom he hastily pursuing , was unawares surprised by others , and brought to Groningen . But behold the miracle ! to that very place , where this naked [ of all truth ] Messias with his fork● Scepter , and this Shoomaker of Cobler beyond his Last , had with his Trident put so many to flight , did the water-dreading Anabaptists resort and ●ender unto God infinite thanks for the 〈◊〉 us privilages thereof . Of this lewd Messias , who was ●ow well acquainted with the fetters of Groningen , it was asked in his torments , whether those routs ( of whom he was ring-leader ) were out of pretence of sanctity raised to rob the publick treasuries , ( as many thought ) which yet ( as some say ) was denied . For , he hardening himself against even the most cruel torments could be inflicted on him , still cried out ; Destroy , destroy , destroy Monks , Fo●●s , kill all the Magistrates , and particularly our own . In the midst of these bawlings being miserably worried ou● , he gave up the ghost . THEODORUS SARTOR . Quis qu●●●o hic Sartor nudus qui deperit ? ille Quî rogo ●●ruentis nomine dignus ●●at ? THE CONTENTS . THEODOR the Botcher turns Adamite , hee affirms strange things , his blasphemy i● forgiving of sins , he burns his cloaths , &c. and causeth his , companions to do the like . He and his rabble go naked through Amsterdam in the dead of night , denouncing their woes , &c. and terrifie the people . They are taken and imprisoned by the Burghers , but continue shamelesse . May 5. 1535. they are put to death ; some of their last words . IN the year of our Lord one thousand five hundred thirty and five , upon the third of Februay at Amsterdam , in a street called Salar street , at the house of John Si●●id a cloth worker , who at that time was gone into Austria about some businesse , there met seven men Anabaptists , and five women of the same perswasion , of which flock , the Bell-weather was Theodorus Sartor , who rapt into a strange enthusiasme and extasie , stretching himself upon the ground stark-naked upon his back before his brethren and sisters , seemed to pray unto God with a certain religious dread and horrour . Having ended his prayers , he affirmed that he had beheld God with his eyes in the excessive and ineffable riches of his glory , and that he had had communication with him , both in heaven and in hell , and that the day of his judgment was at hand . After which he said to one of his companions , Thou art decreed to eternal damnation , and shalt be cast into the bottomless pit ; at which the other crying out , The Lord God of Mercy have compassion on me ; the Prophet said to him , be of good chear , now art thou the sonne of God , thy sins are forgiven thee . Upon the eleventh day of February , the foresaid year , the persons aforementioned , unknown to their husbands , repaired to the same Aug●●●'s stable . This Prophet , or Seer , having entertained them with a Sermon of three or four hours long , casts a helmet , a brest plate , a sword , and other armes , together with all his clothes into the fire , Being thus stark naked , and his companions who yet had their cloaths , being uncovered , he peremptorily commanded them to do the like , as being such as must be as safe as himself . He further affirmed , that the children of God ought to look upon all things of this world with contempt and indignation . And since Truth , which is most glorious in her nakednesse , will not admit the deformity of any earthly disguise whatsoever , he affirmed that they ought in all things to conform themselves to that example of Truth and Justice . A great many hearing these things having quite cashier'd all shame , offered up their shirts , smocks , and petricoats , and whatsoever favoured of earth , as a burnt-offering unto God . The Mistresse of the house being awaken by the stink which these cloaths made in burning , and going up into the upper chambers , she findes this deplorable representation of immodesty and impudence ; but the power and influence of propheticall integrity brought the woman to that passe , that she was drawn in to wallow in the same mire of unshamefac'dnesse , whom therefore he advised to continue alwayes a constant adherer to the unblameable truth . Going out of the house in this posture , about three of the clock , the other men and women marched barefoot after him , crying out with a horrid voyce , Woe , woe , woe , the heavy wrath of God , the heavy wrath of God , &c. In this fanatick errour did this hypocondriack rabble run about the streets , making such a horrid noise , that all Amsterdam seemed to shake and tremble at it , as if it had been assaulted by a publick enemy . The Burghers not having the least hint of such a strange and unlook'd for Accident , ( for this furious action happen'd in the dead of night ) took up arms ; and getting these people ( lost to all shame and modesty ) up to the Palace , ●●apt them into prison . Being so disposed of , they would owne no thoughts of shame or chastity , but would justifie their most white and naked Truth . In the mean time the fire being smelt , they broke into the house where it was , and wondring at their casting off their cloathes into the fire , which had since reached the bed , they made a shift to quench it . But the other distracted and mad people , such as deserved to be sent to their kindred , the Savages and Heathens , inconvincibly persisted in their pestiferous opinion , and so upon the fifth of May the same year , they expiated their wicked impieties by their death . Ones farewell saying , was , Praise the Lord incessantly ! Anothers was , O God revenge thou these our sufferings ! Others cried out , Woe , woe , shut thine eyes ! DAVID GEORE . Hereti●● plures visi hic , cui visus ego , illi Pluribus in visusque Haeresiarcha fui . THE CONTENTS . DAVID GEORGE , the miracle of the Anabaptists . At Basill he pretends to have been banished his Countrey for the Gospels sake ; with his specious pretenses he gaines the freedome of the City for him and his . His Character . His Riches . He with his Sect enact three things . His Sonne in Law , doubting his new Riligion , is by him questioned ; and upon his answer excommunicated . His wifes death . He had formerly voted himself immortall , yet Aug. 2. 1556. he died &c. His death troubled his disciples . His doctrine questioned by the Magistrates , eleven of the Sectaries secured . XI . Articles extracted out of the writings of David George . Some of the imprisoned Sectaries acknowledged David George to have been the cause of the tumults in the lower parts of Germany , but dis-owned his doctrine . Conditions whereupon the imprisoned are set at liberty . The Senate vote the doctrine of D. G. impious , and declare him unworthy of Christian burial , and that his body and books should be burned , which was accordingly affected . DAVID GEORGE , a man born at Delph in Holland , the miracle of the Anabaptisticall Religion , having lived in the lower Provinces forty years , did in the year one thousand five hundred forty and four , with some of his kindred and companions , in the beginning of Aprill , begin his journey for Basill , in the state and condition of which place , he had before very diligently enquired . Whereof having sufficiently informed himself , he pretended that he had been driven out of his Countrey for the Gospels sake , and that he had been hitherto tost both on the land and sea of the miseries of this world ; and therefore he humbly intreated , that now at length he might be received into some place of Rest . Some being by the representation of his misfortunes and his teares , melted into compassion towards him , he presum'd to intreat the Magistrate , that in tendernesse to Christ and his holy Gospel , he might be made capable of the priviledges of the City , which if it were granted , he bid them be confident of Gods most particular protection towards their City , and that for the preservation of it , he engaged for him and his , that they should be ready to lay down their lives . The Magistrates being moved with these just remonstrances and desires received the viper as a Citizen , gave him the right hand of welcome and fellowship , and made him and his free of the City . What should the Magistrate do ? Behold , he hath to do with a man of a grave countenance , free in his behaviour , having a very long beard and that yellowish , sky-coloured and sparkling eyes , milde and affable in the midst of his gravity , neat in his apparel ; Finally one that seemed to have in him all the ingredients of honesty , modesty and truth ; to be short , one , if you examine his countenance , carriage , discourse , and the cause he is embarqu'd in , all things without him are within the limits of mediocrity and modesty ; if you look within him , he is nothing but deceit , fraud , and dissimulation ; in a word , an ingenuous Anabaptist . Having already felt the pulses of the Senate and divers of the Citizens , comming with his whole family to Basill , he and his are entertained by a certain Citizen . Having nested a while in Basill , he purchased certain houses in the City , as also a Farm in the Countrey and some other things thereto appertenant , married his children , and by his good offices procured to himself many friends . For , as long as he remained at Basill , he so much studied Religion , was so great an Alms-giver , and gave himself so much to other exercises of devotion , that suspicion it self had not what to say against him . By these cunning insinuations ( this is beyond a young fox , and smells more of the Lybian wilde beast ) many being surprised , came easily over to his party , so that he arrived to that esteem and reputation in matters of Religion , he pleased himself . This perswasion thus craftily gotten , was heightened by his great wealth ( and his riches in jewels , whereof he brought some with him , some were daily brought from other places in the Low-countries ) & was yet further encreased , by his sumptuous and rich plate and houshold-stuffe , which though they were gorgeous and majestical , yet were they not made to look beyond sobriety , cleanlinesse and mediocrity . These people sojourning thus in common houses , desiring as yet to suppresse the pernicious infection of their sect , very religiously enacted three things : First , that no man should profane or speak idly of the name of David George . Secondly , that no man should rashly or unadvisedly divulge any thing concerning his country , or manner of life ; whence it was that some thought him to be a person of some quality ; some , that he was some very rich Factor or Merchant , whence it came that he was so excessively rich ; others had other imaginary opinions and conceits of him , for as much as they themselves being strangers , lived in a Country where they could not be ascertained of any thing : Thirdly , he was very cautious that none of the Basileans should be carelesly admitted into his acquaintance , society or correspondence , imitating therein the policie of the Ferrets and Weesels , which ( as is reported ) never assault any bird of supremacy , in the places where they frequent . And thus did he by letters , writings and emissaries , plant and water the venemous seed of his sect through the lower Provinces , yet kept the waies by which he wrought unsuspected and undiscovered . For , although he had lived two years among them , there was not so much as one man infected ; or had privately caught the itch of his Religion . What transcendent Mysteries are these ! This man , though he feared neither deceit nor treachery from strangers , yet the fire kindled out of the deceitful embers of his own houshold . For , behold ; one of his own Retinue doubting of the certainty of the New Religion , he caused him to be brought before him , and asked him whether he did not acknowledge him to be the true David sent from heaven upon earth , and to bee the Horn , Redeemer , and Builder up of the Tabernacle of Israel ? to which the other answered roundly and peremptorily , that the restauration of the kingdome of Israel and other things foretold by the Prophets were fulfilled in Christ , the true Messias , and that consequently there was no other to be exspected . Which he hearing , not without great astonishment , did with much commotion of mind and bitter menaces thrust him , though his son in Law , out of doors , and [ which is heavie to think on ] excommunicated him . These things being thus managed , David's wife fell sick of a disease ( which afterwards visited him and many more ) that dispatch'd her into the other world . What a miracle is this ! He that declared himself to be greater than Christ , and voted himself immortal ( upon the second of August , one thousand five hundred fifty and six ) did die the death , and was honourably buried according to the ceremonies of the Parish Church , and his funerals were celebrated in the sight of his sonnes and daughters , sonnes in law and daughters in law , servant-men and maides , and a great conflux of Citizens . This sad calamity of his death extreamely troubled and tormented the minds of his diciples , as a thing that very much thwarted their hopes of his promised immortality , although he had foretold that he would rise again in three yeares , and would bring all those things to passe which he had promised while he was alive . Upon the death of this man , a great many with resolute mindes made it their businesse not onely to bring his doctrine into suspicion , but into utter disesteem , unanimously resolving to embrace whatever was good , sound , and consonant to Christian doctrine , and reject the rest as hereticall . In the mean time , the report beat up and downe , both among the people , and the more learned , that this man of ingenuity , and authour of private doctrines , this very David George , was a contagion and a destructive pestilence , a devoted incendiary of a most dangerous Sect , that ( though most falsely ) hee was born a King , and that hee accounted himself the true Messias . The Magistrate being extreamely moved at these things , not deferring his zeale any longer when the glory of God and his Sonne Jesus Christ was so much concerned , caused all those who were conceived to be infected with the pestilence of that Religion to be brought to the Palace , to whom hee rubbed over what things had been transacted some yeares before ; that is to say , acquainted them , how that they had been banished their Countrey upon the account of the Gospell , and upon their humble addresses received into the protection , and made capable of the privileges of the City , &c. But that it had appeared since , that they had fled for refuge to Basill , not for the propagation of the Gospel , but for that of the leaven of the sacrilegious David , though by all outward appearance , they had hitherto been accounted favourers and professors of the true Religion In the first place therefore the Senate being desirous to know the truth , required to have his true proper name ; for , some have thought ( as some authours deliver ) , that his name was John Burges . Secondly , whether hee had privately or publickly dispersed his Religion , and what Tenets hee held . To which some made answer unanimously , that they had left their countrey for the true Religions sake , nor did they acknowledge themselves any other than the professors and practisers of the lawfull Religion . That for his name , hee had not called himself by any other than his own proper name ; and for his doctrine , they had acknowledged none either privately or publickly , save what hee had privately sometimes suggested , which was not disconsonant to the publick . The Magistrate perceiving this obstinacy of mind caused eleven of them , the better to discover the reall truth , to bee secured , and more narrowly looked to . In the mean time , the Senate leaving no stone unmoved in this businesse , appointed some to bring forth into publick view some books and writings of David , which should give no small light in the businesse , and these the Magistrate recommended to men of the greatest learning to bee read over and examined with the greatest care possible , that so whatsoever they should meet with repugnant to the Truth , they should extract , and give him an account thereof . Those who had this charge put upon them , presented the Senate with this extract of Articles out of his Writings . 1. THat all the Doctrine delivered by Moses , the Prophets , or by Jesus Christ himself and his Apostles , was not sufficient to salvation , but dress'd up and set forth for young men , and children , to keep them within decency and duty ; but that the doctrine of David George was perfect , entire , and most sufficient for the o●taining of salvation . 2. He affirmed that he was Christ and the Messias , the well-beloved Son of the Father in whom he was well pleased , not born of blood , nor of the flesh , nor of the lust of man , but of the holy Ghost and the spirit of Christ , who vanishing hence long since according to the flesh , and deposited hitherto in some place unknown to the Saints ; was now at length reinsused from heaven into David George . 3. Hee held that hee onely was to bee worshipped , as who should bring out the house of Israel , and the true ( that is , the professors of his doctrine ) tribe of Levi , and the Tabernacle of the Lord , not through miseries , sufferings , crosses , as the Messias of the Jews did , but with all meekness , love , and mercy in the spirit of Christ granted unto him from the Father which is in heaven . 4. Hee approved himself to be invosted with the authority of Saving , or condemning , binding , and loosing , and that at the last day he should judge the twelve tribes of Israel . 5. Hee further maintained , that Jesus Christ was sent from the Father to take flesh upon him ; for this reason at least , that by his doctrine and the use of his Sacraments , men , being as it were no better then children , and uncapable of receiving the true doctrine , might be kept within duty till the coming of David George , who should advance a Doctrine that should bee most perfect and most effectuall , should smooth out mankind , and should consummate the knowledge of God and of his Son , and what ever hath been said of him . 6. But hee further affirmed , That these things should not come to pass according to humane ceremonies , but after a spirituall dispensation , and after such a manner as had not 〈◊〉 ●eard of , which yet none should be able to discern or comprehend , but such as were worthy disciples of David George . 7. To make good and prove all th●se things , he wrested and mis-interpreted many places of the holy Scripture , as if Christ and the Apostles , whom he commends , had intimated not themselves , nor any other Ecclesiasticall times , save only the coming of David George . 8. And thence it was that hee argued thus : If the Doctrine of Christ and his Apostles bee most true and most effectuall for the obtaining of salvation ; the Church which they had by their doctrine built up and confirmed , ●ould not possibly have been broken to pieces , for ( as Christ himself testisieth ) against the true Church , the gates of Hell shall not be able to prevaile : But that building of Christ and his Apostles is overturned and pulled down to the very foundation by Antichrist , as may be evidently seen in the Papacy , according to the Testimony of the same Christ ; It therefore necessarily followes , that the Doctrine of the Apostles is imperfect and interrupted : whence he concluded his own doctrine and saith to be the onely solid and sufficient doctrine . 9. Moreover he maintained himself to be greater than John Baptist , yea then all the Saints that had gone before him , for that the least in the Kingdome of God ( according to the suffrage of Truth it self ) is greater than John . But he said David George was one whose kingdome was heavenly and most perfect ; whence he makes himself not only greater than John , but also sets himself above Christ , since that he was born of fl●sh , and that himself was born of the spirit according to a heavenly manner . 10. He further allowed with Christ , that all sinnes committed against God the Father , and against the Son may be forgiven , but those that are committed against the Holy Ghost , that is to say against David George , shall be forgiven neither in this world , nor in the world to come ; by which meanes it is apparant that he conceiv'd himself greater and higher than Christ , admitting Christs own Testimony . 11. He declared Polygamy to be free and lawfull for all , even for those that are regenerated by the spirit of David George . These hends [ without any brains ] did the Magistrate deliver to be carried to some that were in the prison , to fish out what confession they would make , who besides these , being provoked and challenged by a number of Questions , answered at last , That this ( Davus ) I would say David George , was the same who had embroyled the lower parts of Germany with so many tumults & sedition , but as that to that doctrine and the fore-recited Articles , they unanimously affirmed that they had never heard nor read of any such things . Neverthelesse they were to acknowledge the doctrine expressed in those Articles , to be pestiferous , execrable , and derived not from heaven , but from Hell , and that it was heretical , and to be banished with an eternal Anathe●a ; and withall , as men miserably seduced , yet desiring for the time to come , to be reduced into the right way , they were , with good reason , to implore forgiveness . Among those that were in close prison , there was one formerly of David's greatest confidents , who confessed , that indeed he had been infected with that Religion , but that since by the illumination of the grace of God , he discovered and detested the errors springing from it , and avoided them as he would do a cockatrice . But there were others who were civilly acquainted with this man , who denied that they had known any such thing by him , and cried out against the fore-mentioned Articles as impious and blasphemous . These passages , the Judges appointed by the Magistrate , gave him an account of , who perceiving that some that were in custody were not so extravagant , but that they had some remainders of discretion left , he sent to them some learned and able Preachers of the Word , who , having diligently weeded out the tares of their errors , should sow into their hearts the saving seed of true faith . Those who were sent , ●i●ting them with all the humanity , mildnesse , meeknesse and charity possible , could scrue nothing out of them , more than what the Judges who had been emploied before , had done . In the mean time a report was spread about the City , that it was not David George , not any eminent person of any other name that had been buried , but that a meer swine , calf , hee-goat ( haply an Asse ) had been carried out and buried , and that the dead carkasse embalmed with the strongest spices , was worshipped and adored with great devotion and religion . But this was but a report , and was not true . Those that were in custody abhorring that doctrine , as unheard of , and such as deserved to be anathematized , and desiring to renew their acquaintance with discretion and their sences , are delivered out of those habitations of Iron which they had kept possession of for two months , upon these conditions , That none should make any purchases either within or near the City , without the knowledge and consent of the Magistrate : That they shall not entertain any coming out of the lower Provinces , though of their kindred , but at publick houses or Inns. That the printed books and writings that were translated into the Dutch language , shall be brought into the Palace . That there should be nothing published that were disconsonant to Christian Doctrine . That children should be educated according to incorrupt manners . That they should not make such promiscuous marriages among themselvs as they did . That they should take no Dutch into their families . That they should submit to amercements and pecuniary mulcts [ if any were inflicted on them ] as Citizens ought to do . That upon a day assigned , they should in the Parish Church , in the presence of the whole congregation , make a publick abjuration of the said Religion , and condemn and anathematize the whole sect of it . That they should hold no friendship or correspondence with any that shall persist in that Religion . To these conditions did they promise to subscribe , with all the reverence and gratitude they could possibly expresse . These things being thus managed , the most renowned Senate , returning afresh to the business of the Arch Heretick , passed these votes . viz. That the doctrine of David George , upon mature examination thereof , was found impious and derogatory to the divine Majestie ; That the printed books , and whatsoever may have seen the light , should have the second light of the fire ; That he as the most infamous promoter of that execrable Sect , and a most horrid blasphemer against God and Christ , should not be accounted worthy Christian burial . That he should be taken up out of his grave by the common Hangman , and together with his books and all his writings , and his manuscripts should , according to the Ecclefiastical Canons , be burnt in a solemn place . According to the said judgment , the carkasse being digged up , was , with all his writings , whereof the greatest part was that ( truly ) miraculous book , together with his effigies brought by the Hangman to the place of execution , where having opened the dire●ul Coffin , he being found not much disfigured , nay so little , that hee was known by diverse ( hee being covered with a watered garment , having about him a most white sheet , a very clean pillow under his he●d , his yellowish Beard rendring him yet graceful ; to be short , having a silk Cap on , under which was a piece of red cloth , and adorned with a garland of Rosemary ) was set up publickly to be seen , and in the third year after his death , was with his writings consecrated to Vulcan , that is to say , burned . MICHAEL SERVETUS . Omnia quum portenta voces hominemque Deumque Infandi SERVES nominis opprobium ! THE CONTENTS . SERVETUS his converse with Mahumetans and Jewes . He disguiseth his monstrous opinions with the Name of Christian Reformation . The place of his birth . At the 24 year of his age , he boasted himself the onely Teacher and Seer of the world . He in●eighed against the Deity of Christ . Oecolampadius confutes his blasphemies , and causeth him to be thrust out of the Church of Basil . Servetus held but one person in the Godhead to be worshipped , &c. He held the Holy Ghost to be Nature . His horrid blasphemy . He would reconcile the Turkish Alcoran to . Christian Religion . He declares himself Prince of the Anabaptists . At Geneva , Calvin faithfully reproves Servetus , but he continues obstinate . Anno 1553 , by the decrees of several Senates , he was burned . MICHAEL SERVETUS , like another Simon Magus , having conversed long among the Mahumetans and the Jewes , and being excellently well furnished with their imaginous opinions , begat both out of Divinity ; and the general treasury of Christian Religion , a monstrous issue of opinions , with the coition of what he had received from the extravagant Mahumelans , and Thalmudists , upon which b●at this instrument of Satan , must needs bestow the disguised name of Christian Reformation . From this Cocks egge were bred these Cockatrices , Gonesus , Gribaldus , Blandratta , Gentilis , Alciatus , Simanus , Casanovius , Menno , and diverse other Anabaptistical Vipers , who extreamly increased the restless waves of Sects and opinions . We , recommending the rest to their proper place , Hell , will take a more particular survey of one Religion , and by the horridnesse of that guesse at the others . This Servetus was a Spaniard , born in the Kingdom of Arragon , most unworthy both of his Name and Nation . Being wrapt into a most incredible Enthusiasme , he boldly lays his unwash'd hands upon holy divinity ; and at the four and twentieth year of his age , boasted himself to be the onely Teacher and Seer of the world , making it his main design , and that by his impious and worthlesse writings , to inveigh against the Deity of the Son of God ; with which writings being sufficiently furnished , and withall enflamed with hopes of raising no ordinary tumults , hee bestirrs himself winde and tide for Basil ; but Occolampadius , an Ecclesiastical Doctor , learnedly ▪ before a full Senate confuted the blasphemies of this man , and by the publick Authority he had , caused him as a poisonous blasphemer to be thrust out of the Church of Basil . From thence he went to Venice , where , in regard the Venetians had been timely forewarned of him by the wise and learned Melancthon , he made no harvest of his incredible blasphemies , nor indeed was he permitted seed-time for them . Religion is no where safe ! But having consulted with the Arch-hereticks his Predecessors , and being bird-lim'd , he held that there was but one person in the God-head to be worshipped and acknowledged , which was revealed to mankind sometimes under one notion , sometimes under another , and that it was thus , that those notions of Father , Son , and Holy Ghost , were to be understood in the Scriptures . Nay , with the same line of his blasphemous mouth , he affirmed that our Saviour Jesus Christ according to his humane nature , was not the Sonne of God ; nor coeternall with the Father . The Holy Ghost he granted to be nothing but that influence by which all things are moved , which is called nature . He most impiously Ironicall , affirmed that to understand the word Person , we must referre our selves to Comedies . But the most horrid blasphemy of all , was , when by the suggestion of Satan , he imagined , that the most glorious and ever to be worshipped and adored Trinity ( who doth not tremble at it ? ) was most fitly compared to Cerberus the Porter of Hell-gate . But he stayed not here ; no , he thought it should be accounted nothing but a diabolicall phantasme , the laughing-stock of Satan , and the monsterous ●eryon , whom the Poets by some strange mystery of Philosophy feigned to have three bodies . O incredible , and unheard of subtilty of blasphemy ! The most glorious name of the most blessed Trinity is grown so odious to this man , that he would personate ( being the greatest that ever was ) all the Atheists that have quarrelled with that name . Moreover he maintained , that taking but away the onely Article of the Trinity , the Turkish Alcoran might be easily reconciled to the Christian Religion ; and that by the joyning together of these two , a great impediment would be removed ; yea , that the pertinacious asserting of that Article had enraged to madnesse whole Countries and Provinces . This abomination of God and men ▪ held that the Prophet Moses , that great servant of God , and faithfull ●…ard of the Lords house , that Prince and Captain Generall of the people of Israel , one so much in favour with God that he was admitted to speak to him face to face , was to be accounted no other than an Imposter . He accounted the Patriarch Abraham and his seed , too much given to Revenge , and that he was most unjust and most malicious to his enemy . The most glorious Church of Israel , ( 't is the swine that loves the mire ) he esteemed no better than a Hogge-Sty ; and declared himself a sworn Prince of the Anabaptistical generation . But , keep o●● , and approach not , O all ye other Heresies and Hydra's of opinions of this one man , furies not capable of expiation ! Being arrived at Geneva , and being forbidden to spue out and spatter his pestiferous blasphemies , he continued in hostility against all sharp , but wholesome admonitions : which Calvin , that famous Minister of the Church perceiving , being desirous to discharge the duty of a soul saving Pastor , went friendly to Servetus , in hopes to deliver him out of his most impious errors and horrible Heresie , and so to redeem him out of the jawes of Hell , and faithfully reproved him . But he being dazzled with the brightnesse of Truth , and overcome , returned nothing to Calvin ( so well deserving of him ) but an intolerable obstinacie , and inconvincible recapitulation of his blasphemies , whence it came to passe , that by the just and prudent Decree of the Senates of Bernen , Zuring , Basil , and Scasfuse , and by the righteous condemnation of the eternal God , in the moneth of December in the year one thousand five hundred fifty and three , ( or as Sleidan hath it , in October ) he was ( how great is the obstinacy of blasphemy ! ) being at that time ecstarically hardened and intoxicated , consecrated to the avenging flames . ARRIUS . Divisit Trini qui form●●●uminis ecce ! Dividitur membris , Visceribusque suis THE CONTENTS . Arrianisme its increase , An●● 323. THe General Council at Nice , Anno 325. called as a remedy against it , but without successe . The Arrians mis-interpret that place , John 10. 30. concerning the Father and the Son . They acknowledged one onely God in a Jud●icall sense . They deny the Trinity Arrius his wretched death , Anno 336. ABout the year of the Incarnation of the Son of God , three hundred twenty and three , Hell was deliver'd of a certain Priest at Alexandria named Arrius , a man subtle beyond expression , the trumpet of eloquence , one that seemed to have been cut out for all honesty and elegance , who yet , with the poison of his Herefie , and the 〈◊〉 cups of his distructive doctrine , did in the time of Silvester Bishop of Rome , and the Emperour Constantine , draw in a manner all Christendome to his opinion , and so corrupted some , even great nations in the East , that except a few Bishops who stood to the true doctrine , none appeared against him . To remedy this disease , at Nice in Bithynia , in the year three hundred twenty and five , a generall Councill was called ; but to no purpose ; for the contagious stocks of Arrianisme were deeply rooted , so that they were become such ravening wolves among the flock of Christ , that all that would not embrace their beliefe , were to expect banishment or death . These imagined that the Sonne was not of an equall nature and coeternall with the Father , but that he was onely agreeing and concurring with his Father ; to confirm which , they alledged that place of John 10. 30. which sayes , I and the Father are one ; and though they called the Sonne a great God , yet they denied , that he was a living and true God , and co-essential with the Father . They boasted that they were ready to answer all objections , and acknowledged one onely God , in a Judaical sense . To that , I and the Father are one , they were used to retort thus , Doth the unity in this place denote co-essencie ? It most therefore follow , that it is as much , where the Apostle sayes , 1 Cor. 3. 8. He that planteth and he that watereth , are one . They accounted the word Trinity a laughing-stock and a Fiction ; that the Sonne of God was a Creature , and that the Holy Ghost , was both born of Christ , and conceived and begotten of the Virgin Mary . All that were baptized in the name of the blessed Trinity , they baptized again . They denied that Christ was the Sonne of God according to the Spirit and the Godhead ; they denied God his own Son . While Arrius was disburthening himself of the necessities of Nature , his bowels came forth , and with them his life . And so he who was the successor of those Arch-Hereticks , Artemon ( who lived about the year of our Lord two hundred ) and Paulus Samosatenus ( who lived about two hundred forty one ) came to a miserable death , in the year three hundred thirty six . See Athanasius , Epiphanius , Hilarius , Hierom , Augustine , Ambrose , Basill , Theoderet , Eusebius , Socrates , Nicephorus , Sozomen , and other Ecclesiasticall writers , who have treated of these things more at large . MAMOMET . Adsum Ingens Mahometes ●go , lachrymabile mundi Prodigium , omnigeni dux , et origo mali . THE CONTENTS . MAMOMET characterized . He made a laughing-stock of the Trinity . He agreed with Carpocrates , and other Hereticks . He renewed Circumcision , and to indulge his disciples , he allowed them Polygamy , &c. His Iron Tombe at Mecca . IN the year six hundred twenty two , Honorius the fift being Bishop of Rome , and Heraclius Caesar Emperour of the East , a transcendent Arch-heretick called Mahomet , exchanged Hell for earth ; a Prephet , by Nation an Arabian , but most deprav'd and corrupt . He had sometimes been a Merchant extremely rich , and withall very subtle ; to be short , he was a serious professor of diabolical Arts , a most ungodly instrument of Satan , the Viceroy of Antichrist , or his sworne fore-runner . This man endeavoured to exoll his brother Arrius , with such praises as are correspondent to his Heaven . He also with Sabellio renewed the laughing-stock of the Trinity . He with Arrius and Eunomius , most fervently and contumeliously held that Christ , was onely a Man , and that he was onely called God , secundum dici , that is to say , according to a certain manner of speaking . He agrees with Carpocrates who denied that Christ was a God and a Prophet . This is also he that shakes hands with Cerdonus who utterly abjur'd the Godhead of the Sonne , or that he was co-substantial with Father . He imagined with the Manichees , that it was not Christ , but some other that was sastened to the Crosse . With the Donatists , he contemned the purest Sacraments of the Church . With the most impure Origen he affirmes that the devils shall be eternally saved according to an humane , yet an invisible manner . He with Cerinthus placed eternal Felicity in the lust of the flesh . Circumcision , that was long since abolished and antiquated , he renewed . Upon his dicisiples he bestowed the priviledges , of Polygamy , Concu●ines and Divorce , as Moses had done ; and with such dreames and an imaginary Phrenly was the miserable wretch ever troubled . This man when he dyed was put into an iron Tombe at Mecca , which by the strength of L●adstones , being as it were in the middle and centre of an arched edifice , hangs up to the astonishment of the beholders , by which means the miraculous sanctity of this Prophet is greatly celebrated . All the dominions of the Creat Turk , professe this mans saith , whom they acquiesce in as a miracle . BALTHAZAR HUBMOR . Ille ego qui Vndarum mysteriasacra negavi Igne cremor●fato disce cavere meo . THE CONTENTS . HUBMOR a Patron of Anabaptisme . He damned usury . Hee brought in a worship to the Virgin MARY , &c. The Senate of Suring by a Council reduced him . He renounced the heads of his former doctrine . Himself or Sect still active . Hee is taken and imprisoned at Vienna in Austria . He and his Wise both burned . DOctor Balthazar Hubmor of Friburg , a man excellently well learned , another Roscius in his affairs , a Clergy man at Ingolstade , was the third eminent Patron of Anabaptisme , and a sworn promoter of that worthy Sect. This man in his Sermons at Regenburgh , inveighed so bitterly and so implacably against the usury of the Jewes , that he banished it even to eternal damnation ; he brought in a certain religious worship to be done to the Virgin Mary , and some superstitious vowes , and was the cause of great tumults and insurrections , and had built up his doctrine upon very firm and solid foundations , until the most wise Senate of Suring applied the universal medicine of a Council to these things , and assigned a day to reduce and root out that Sect , which was the seventeenth of January , in the year one thousand five hundred twenty five , wherein the Senate being present , and 〈◊〉 great presence of people , the most learned Zwin●lius , and other sonns of learning , opposed this our Doctor , by whom , and the strength of truth , after most ●ot and serious debating on both sides , he ingenuously consessed himself to be overcome . The heads of the Doctrine , which he before defended , and whereof he afterwards made his abrenunciation , were these : That 〈◊〉 detested the cheat , and humane invention of Ana●aptisme ; He affirmed that the spirit both before the fall and after was uncorrupt and unblameable , and that it never dies in sin ; whence it should follow , that not it , but the flesh , is deprived of liberty ; he also acknowledged that the spirit overcomes and triumphs over the flesh . Though his Recantation was made , and divers rebaptized into their better sences , yet the Torrents of this sect neither stood still , nor were dried up , but increased in Switzerland into a deluge , which overturned almost all . This man escaping the endeavours of spies , and shunning the Halter , was at length taken with the figtree leaf of divine vengeance , and cast into prison at Vienna in Austria . Being afterwards put much to the question , it being the designe of vengeance , the reveuging fire soon turned him to ashes . His wife being also baptized into the same whirle-pool of Baptisme ; they both , with minds hardened to their own perswasions , were not disengaged of their faith , but with the departure of their lives . JOHN HUT . Huttus ab Hubmoro excrescit ; cervice resectâ Sic vnâ in geminum pullulat Hydra caput . THE CONTENTS . JOHN HUT the prop and pillar of Anabaptism● . His credulity in dreams and visions . He is accounted a true Prophet by his Proselytes . At Merhem , his Fraternity became as is were a Monastery . IN the times of the fore-mentioned Balthazar rise up John Hut , a learned man , the prop and pillar of Anabaptisme , an eminent despiser of Paedobaptisme , which kinde of Baptisme he accounted the execrable fiction of the Schoolmen ; whence it came , that he perswaded men , that if they were not baptized by him and his , they must necessarily incurre great danger to their souls . To which he added , that , those who were honoured with the prerogative of his Baptisme , should be the restored people of Israel , and that the wicked Canaanites should be destroied by their swords , and that God himselfe should reveal from heaven the times wherein these things should be fulfilled . To visions and horrible dreams , ( which he thought proceeded to him from God ) he gave great credit , and he affirmed that he saw the preparations of the last day , and the Angel going to blow the Trumpet , by an indisputable revelation from Gold Upon the account of which dreams , his Disciples as credulous as their Master , spent and destroied all they had , fearing the difficulties of the times , wherein they should spend them ; all which being scatter'd and consum'd before the day came , they suffer'd a punishment , and inconveniences befitting their folly , having the lash of poverty perpetually at their backs . However they , a generation on whom the greatest quantity of black Hellebore would not be much effectual , did still adore this miraculous piece of madnesse as a true Prophet , even to admiration ; of which men , some not worthy the face or name of mankind , do at this day in great numbers live at Merhern in Palaces and Covents upon their accidental contributions , and where they get their livelihood with their hands , and apply themselvs to any handy-craft , whereof they are the Masters and Governours , who by the commodities gained by them increase the common stock : They have at home with them their Cooks , their Scullions , their Errand-boies , and their Butlers , who have a care and dispose all things as they do in Monasteries and Hospitah ; They study to maint●in mu●●al peace and concord , being all equall . These even to this day are commonly known by the name of the Hutsian Fraternity . LODOWICK HETZER . Polluit ut mentem Sectis deformibus error , Corpore sic Hetzer foedus adulter erat . THE CONTENTS . LOdowick Hetzer a famous Heretick . He gains Proselites in Austria and Switzerland . Anno 1527. At a publick disputation Oecolampadius puts Hetzers Emissaries to their shifts . Hetzer denied Christ to be co-essentiall with the Father . His farewell to his Dis●iples . He is put to death for Adultery . LOdowick Hetzer , famous for his Heresie and Learning , was first very intimately acquainted with Nicholas Stork , and then with Thomas Muntzer , yet he agreed not with these in some things , as in that opinion of theirs of the overturning and destroying of all the powers of this world , which opinion he looking on as * malicious and barbaro●s , forsook them , and joining with John Denk , they by their mutual endeavours , sent some Prophets into Germany . But di●●enting also from him in some things , he propagated his own Sect in Austria , and made many Pros●lites at Bern in Switzerland . Which gave oc●a●ion that the Reve●end Senate appointed a publick disputation at Soning , and caused letters of safe conduct to be sent to Hetzer and his followers , for which bickering was set apart the first day of February , in the year one thousand five hundred twenty seven , where he appeared not himself , but his Emissa●ies came , who were by the most learned ( but withall stinging , ) Oecolampadius driven unto their shifts , and enforced to acknowledge conviction . Hetzer was a considerable part , and the firebrand of the Anabaptistical sect , but he stiffely denied Christ to be co-essential with the Father , which the verses made by him upon the carrying of the Cross , do more than hint . Ipse ego qui propriâ cuncta baec vi●tute creabam Quaeris quot simus ? Frustra , ego solus eram . Hîc n●n tres numero , verùm sum solus , at i●●i Ha●d numero t●es sunt , nam qui ego , solus eram . N●scio Per , onam , solus sum ●ivus ego , & sons , Qui me nescit , eum nescio , solus ero . I who at first did make all things alone , Am vainly ask'd my number ; as being one . These three did not the work , but onely I That in these three made this great Syzygie . I know no Person , I 'm the onely Main , And , though they know me not , will one remain . He was excellent at three tongues , he undertook to translate the book of Ecclesiasticus out of the Hebrew into High-Du●ch . Plauterus hath testified for him in writing , that he very honestly and unblameably bid farewell to his Disciples , and with most devout praiers commended himself to God , even to the astonishment of the beholders . He having been kept long in close prison , was on the fourth day of February , in the year one thousand five hundred twenty nine , sentenced to die : and thinking himself unworthy of the City , was led w●thout the walls , where he was put to death , not for sedition or baptisme ( as Plauterus saies ) but for Adultery , which act he endeavored to defend by some arguments fetcht from the holy Scriptures . MELCHIOR HOFMAN . Pellibus a teneris suetus , doctissime , nôsti Ho●manni teneras excoriare Greges . THE CONTENTS . HOFMAN a Skinner , and Anabaptist , Anno 1528 , seduced 300 men and women at Embda in West-Friesland . His ●ollowers accou●ted ●im a Prophet . At Strasburg , he challenged the Ministe●s t● dis●ute , which was agreed upon Jan. 11. 1532. where ●e●ng mildely dealt with , he is neverthelesse obstinat● ▪ Other Prophets and Prophetesses d●luded him . He deluded himself , and volu●tarily pined himself to death . IN the year one thousand five hundred twenty eight , Melchior Ho●man a Skinner of Strasburg , a most eloquent and most cra●ty man , at Embda in West Friezland , ensnared 300. men and women into his doctrine , where he conjured up Anabaptisme out of hell upon pain of damnation , whereupon being ●eturned to the lower Provinces , who ever addressed themselves to him , he entertained them with water , baptizing all promiscuously . This man upon the prophecy of a certain decrepid old man went to Strasburg , it having been foretold him , that he should be cast into prison , and remain there six moneths , at which time being set at liberty , he should , with his fellow-labourers , disperse the harvest of the Gospel through all the world , He was by his followers acknowledg'd and honour'd as a great Prophet . This was the great prop and pillar of the re●gn of Mu●ster . Having therefore made what hast he could pos●ible to St●asburg in order to the fulfi●ling of the phophecy , he there challenges the Ministers of the Word to dispute , which offerture the Senate engaged with , upon the eleventh of January one thousand five hundred thirty and two ; at which time , the mists and clouds of errours and blindnesse , were quite dispersed by the Sunne of the Gospel . However , Ho●man stiffely adhered to the foresaid prophecy , as also to his own dreams and visions ; nor would he acknowledge himself overcome ; but , their mildnesse having somewhat appeased him , he was thence dismissed , as one judged w●rthy of such a place where Lepers are shut up , lest others be infected . But 't is incredible how joyfull he was at that newes , out of an excessive thanksgiving to God , putting o●● ▪ his shoes , and casting his hat into the ayre , and calling the living God to witnesse , that he would live upon bread and water , before he would discover and brand the authour of that opinion . In the mean time some Prophets began to rise and keep a stirre , hinting , that he should be secured for that half year , and that afterwards he should go abroad with one hundred forty and four thousand Prophets , who should , without any resistance . * reduce and bring the whole world under the subjection of their doctrine ? There was also a certain Prophetesse who should prophecy , that , this Hosman was Elias , that Cornelius Polterman was Eno●● , and that Strasburg was the new Jerusalem , and she had also dreamed , that she had been in a great spacious Hall , wherein were many brethren and sisters sitting together , whereinto a certain young man in ●…ing apparel should enter , having in his hand a golden Boul of rich Nectar , which he going about should taste to every one ; to whom having drunk it to the dregs , there was none Pretended to compare with him , but onely Polterman . Alas poor Melchior ! He having nothing , yet made Master of a strong Tower , did after the example of Esdras , signifie by Letters that his Baptisme should , be put off for two years longer , until Africk should bring forth another monster , that should carry hay in its horns . There were many other dreams , and some nocturnal pollutions , which they attributed to heaven , and thought such as should have been written in Cedar . But it was Melchior's pleasure to think it a miserably happy kind of death , o die voluntarily , by pining and consuming away with hunger , thirst , and cold . MELCHIOR RINCK . Discipulos sic Rincke doce● Baptisma negare , Sanguine carnifices et scelerure manus ! THE CONTENTS . MElchior Rinck , an Anabaptist . He is accounted 〈◊〉 notable interpreter of dreains and visions . His ●isciple Thomas Scucker , in a waking dream cut off his brother Leonard's head ; pretending for his mi●rther obedience to the decree of God . MELCHIOR RINCK , a most wonderfull Enthufiast , was also a most extraordinary promoter of Anabaptisme , and among his followers celebrated the festivals of it , He made it his businesse to extoll Anabaptisme above all others , with those commendations ( which certainly it wanted not ) Besides he was accounted no ordinary promoter and interpreter of dreames and visions , which it was thought , he could not perform without the speciall indulgence of God the Father ; nay , he arrived to that esteem among the chiefest of his opinion , and became so absolutely possessed of their minds , that his followers interpreted whatever was scattered abroad concerning dreames and visions , to have proceeded from heavenly inspirations from God the Father . Accordingly in Switzerland ( to omit other particulars ) at Sangall , even at a full Council , his disciple Thomas Scucker , being rapt into an Enthusiasme , ( his Father and Mother then present , and his Brother Leonard , having by his command , cast himself at his knees before him ) cals for a sword , whereupon the parents and divers others running to know what was the cause and meaning of such an extravagant action , he bid them not to be troubled at all , for that there should happen nothing but what should be according to the will of God ; Of this waking dream did they all unanimously expect the interpretation . The foresaid Thomas [ guilty alas of too much credulity ] did , in the presence of all those sleeping-waking spectators cut off his own Brothers head , and having forgotten the use of water , baptized him with his own blood . But what followed ? The Magistrate having sudden notice of it , and the offence being fresh and horrid , the Malefactor is dragg'd to prison by head and shoulders , where he , having long considered his action with himself , professed he had therein obeyed the decrees of the Divine power . These things , did the unfortunate yeare one thousand five hundred twenty and seven see . Here men may perceive , in a most wicked and unjustifiable action , the eminent tracts of an implacable fury and madnesse ; which God of his infinite goodnesse and mercy avert from these times . ADAM PASTOR . Nomine qui Pastor tu Impostor moribus audis , Qui â recto teneras Tramite ducis oues . THE CONTENTS . ADam Pastor a derider of Paedobaptisme . He revived the Arrian heresie . His foolish interpretation of that place , Gen. 2. 17. so often confuted . ADAM PASTOR , a man born at a village in Westphalia , was one of those , who with the middle finger pointed at Paedobaptisme ; that is to say , looked upon it with indignation , as a thing ridiculous , being of the same opinion in that businesse , as Menno and Theodorus Philip , but as to the incarnation of God , hee was of a quite contrary judgment . For Menno held , that Christ was something more worthy and more divine then the seed of a woman , but ( our ) Adam stood upon it , that he was lesse worthy then that of God , so that he rowsed up the Arrian heresie , which had lain so long asleep , as having been but too famous in the year three hundred twenty five . For in a certain book of his , whose title was , OF GOD'S MERCIE , he writ thus , The most divine word , which is the main considerable in our business , is written in the second of Gen. v. 17. The day that yee shall eat of the fruit , ye shall die the death ; This is that word , which is made flesh . Joh. 1. Yea that God which is uncapable of suffering and impassible , is made passible , and he that was immortal , is made mortal ; for he was crucisied , and died for our advantage . To be brief , he held , that Christ was not to be accounted any thing but the hand , the finger , or the voice of God . But although the opinion or Religion of this ( third , but most unfaithful ) Pastor Adam wander out of the limits of divinity , and that it seem to be an ancient heresie , containing nothing in it but what is childish , trifling , and meer foppery , & hath been confuted & brought to nothing by the most religious preachers of the word of God , notwithstanding the barking of the viperous progeny of Arrius and Servetus ; yet he hath this in particular , that he would have us look narrowly to his explication of the second of Genesis , which he so commends , where he foolishly and vainly endeavours to prove that the prohibition there , is the word made flesh . This monster did not onely beget this sect , but nursed it ; here are baites , allurements , and all the poisonable charmes imaginable that may cunningly seduce the best and most innocent of men . But alas ! where is the free and indulgent promise of God of the seed of the woman , which cuts the very throat of the Divell , and tyes him in the strictest chains ? where are his often promises to Abraham ? to Isaac ? to Israel and to his old people , confirmed by a league so solemnly made ? In thy seed all the earth shall be blessed . And thou shalt be a blessing unto me . This seed , witnesse the Apostle , is none other than Christ himself , whom God without question meant . The desperate contagion of this man's Religion did Servetus and his adherents professe , embrace , and celebrate . HENRY NICHOLAS . Vestra Domus Nicholae cadat , quae exrudore versoe Futile fundamen Religionis habet . THE CONTENTS . HENRY NICHOLAS , Father of the Family of Love . He is against Infant-Baptisme . His divelish Logick . THere was also ore Henry Nicholas the Father of the Family of Love , ( as he called himself ) and not the meanest man of all his Gang , one who by many means endeavoured to cripple the Baptisme of Children , as is too known and apparent out of his writings , which at a third hand , he with all freedom , earnestnesse and kindnesse , endeavored to communicate to David George and the other of his fellow-labourers , and his new Jerusalem friends . This man in a Pamphlet of his , wherein he notably described himself , and which he dedicated to an intimate friend of his under the name of L. W. maintaining that the * minute of the last Trumpet was coming , that should unfold all the Books of unquiet consciences , hell , and eternal Judgement , which should be found to have been onely things grounded upon meer lies , and as all wicked and high misdeeds were hateful and detestable to God , so also were glorious and plausible lies no lesse odious to him . The same man endeavoured to perswade people , that he was a partaker of God , and the humanity of his Son . He further affirmed , that at the last day God should bring all men , nay the Divels themselvs into perfect happinesse . All the things that were said of Divels , of Hell or Angels , and eternal Judgment , and the pains of Damnation ; he said , were onely told by the Scripture to cause fear of civil punishments , and to establish right Policy . FINIS . The Conclusion . These few things we have brought to light , were not invented by us , but were extorted out of their own Disciples , with abundance of discourse , not without the presence of many men of godlinesse and excellent understanding , * they admitting not the universal rule of the Scriptures . But alas ! take these away , where is Faith ? fear of God ? eternal happinesse ? But let us believe them , let us believe them , and we shall bee saved . Oh! that to Heresies I could say An Alphabetical TABLE to the Revelation of Hereticks . A. APious Act. 48. Adam Pastor , a derider of Paedobaptisme , 7● . &c. Anabaptists their leading principle , 3. usually they grow worse and worse , ibid. their bold attempt , 14. &c. where Masters most insolent , 10. of a levelling principle , 21. they , as the Divel , pretend Scripture for their base actions , 2● they aime at universal Monarchy , ibid. their de●ign upon Amsterdam , 24. they aim at the advancement of themselves , but destruction of others , 64 they would inforce others to their opinions ; yet : pretend liberty of conscience as to themselves . 70. Arrius , his character , and wretched death , 55. &c. Arrianisine , its increase . 56. B. JOhn Buckhold , or John of Leyden , His actions and end . 1● . &c. C. CAlvin's reproof of Servetus , 54 Godly and loyal Citizen● hate usurpation . 18 Conventicles usually the nurseries of Tumults . 13 D. THe Divel an enemy of peace . 9 E. A Bad Example soon followed . 18 F. FAmine the consummation of all misery . 25 its character , &c. 26 G. DAvid George , an Anabaptist , his character doctrine , actions , and death . 40 , &c. H. HEresie a catching , or mad disease . 33 Hereticks , their usual prerence , 2. the end that they propose to themselves in opposing the Ministry and Magistracy , 2. they are restless . 3. their cruelty , 19. they are inconstant in their opinions , 34. they allow not of the Scriptures . 78 Hermannus Sutor , or Herman the Cobler , his blasphemies , opinions and end . 30. &c. Lodowick Hetzer , a famous Heretick , 65 , &c. his end , 67. Melchior Hosman an Anabaptist , 68. pined himself to death . 69 Balthazar Hubmor an Anabaptist , 60 , &c. he and his wife burned , 62 John Hut an Anabaptist , 63 , &c. I JOhn of Leyden , vide Buckhold . An item to the Hotspurs of our times , 66 K. BErnard Knipperdoling , 16 L. THe Learned to be consulted with , in detection of Sectaries and Hereticks , 45 Loyaltie not alwaies successeful 19 Luther's advice to the Senate concerning Muntzer , 4 M. MAgistrates seduced , most ominous 5 A pattern for good Magistrates . 44 Mabomet characterized , 58 &c. his iron Tomb , 59 John Mathias a Baker at Harlem , his actions and end , 8 , &c. Moneys & preferments , the usual baits of sedition , 25 Thomas Muntzer , His Opinions , actions , and end . 1. &c. N. HEnry Nicholas Father of the Family of Love , he is against Infant-baptisme , his blasphemy , and divellish Logick , 77 , &c. OEcolampadius puts Hetzer's Emissaries to their shifts . 66 P. AN ill President soon followed , ● Pretenders to Religion , prove usually the disturbers thereof 9 R. A Good Resolution , 44 , 48 Melchior Rinck , an Anabaptist , 71 , &c. his disciple Thomas Scucker cut off his or others head , 72 S. SEctaries like ●inder , are soon on fire , 3. their usual pretence to raise sedition , ibid. Sedi●ion goes not alwaies unpunished , 21 Michael Servetus an Anabaptist , his blasphemous opinions and end , 51 , &c. Success in bad enterprises causes evil men to rejoice 31 T. THeodorus Sartor , or Theodor the Botcher , an Adamite , his blasphemy , actions , and end , 37 , &c. John Tuysentschreuer , an abettor of John Buckhold , 19 , &c. his seditious Sermon , 21 V. Vice corrects sin , 3● . FINIS . Notes, typically marginal, from the original text Notes for div A57644e-3340 Anno 1521 , 1522. Hereticks their usual pretence . Muntzer a quick Scholar in a bad school . His Doctrine spreads , His aim 's high . The end that Hereticks propou●d to themselves , in opposing the Ministry and Magistracy . His affirmations des●●ullive . Anabaptists their leading principle . Seldome rest there , but grow worse and worse . Sectaries like tinder , are soon on fire . Anno 1523. 1524. An usual pretence to raise sedition . Hereticks restlesse . Luther adviseth the Senate to beware of Muntzer , and his opinions . Muntzers large promises to his party , and the common people . Magistrates seduced , most ominous . Muntzer endeavours to set up himself , pretending to restore the Kingdom of Christ . An ill president soon followed . The Landgrave raiseth a war , and fighteth Muntzer and his party . Muntzers delusive animation of his followers . Their overthrow . Muntzers escap● . Is found out but dissembles himself . Muntzer taken , yet obstinate . The Langrave convinceth him by Scripture . Muntzer when racked , laugheth , but afterward relenteth . His last words . Is deservedly beheaded . Notes for div A57644e-4740 Anno 1532. Pretenders to Religion , prove usually the disturbers thereof . The devill an enemy of peace . John Mathias a Baker at Harlem . His lechery notorious . At Amsterdam he professeth himself a Doctor , and a Preacher . A murtherous opinion . John Mathias repairs to Munster . His severe edicts He becomes a malicious executioner of Hubert Trutiling , for not siding with him . His desperate end . Notes for div A57644e-5490 John Buckhold his character . His disputing and contention with the Ecclesiasticks concerning Paedobaptisme . Conventicles usually the nurseries of Tumults . Anno 1533. &c. Anabaptists their bold attempt . Notes for div A57644e-6060 Anabaptists where Masters , most insolent . John Buckhold successor of John Mathias . He comforts the people with a pretended revelation . He makes Knipperdoling common executioner . About 4000. men lost at the siege , of Munster . Buckhold seigneth himself dumb . He assumes the Magistracy . He allowes Polygamy . He takes to himself ●pee wives . A bad example soon followed . Godly ond loyal citizens hate usurpation . Loyalty not always succes●… Hereticks ; their cruelty . ANNO 1534. John Tuysentschreuer an upstart , and abettor of John Buckhold . John Buckhold com●…s his delusi ●prophecies He is made King . He appoints officers under him His sumptuous apparell . His Titles were King of Justice , King of the new Jerusalem . His Throne . His Coin and Motto thereon . The King , Queen , and Courtiers waite on the people at a Feast . A mock Sacrament . A seditious Sermon . Sedition goes not alwayes unpunished . Anabaptists of a levelling principle . Anabaptists as the Devill , pretend Scripture for their base actions . They ●●m atuniversal Monarchy . ANNO 1535. Kingly Botcher indeavours to raise commotions abroad . He is happily prevented . Anabaptists , their design upon Amsterdam . They break out in the night time . They are worsted . Famine the consummation of all misery . The King suspects his own safety : His large promises to his Captains , both of moneys and preferments , the usual bai●● of sedition . He becomes executioner to one of his wives He feigns himself sick , and deludes the people with an expectation of deliverance . Famine , it's character , and miseries . He forgets community . John Longstrat his consident betrays him by stratagem . The City of Munster unmercifully plundered . The King is brought prisoner before the Bishop . Who ( deservedly ) checks him . His jesting answer and proposal . King of the Anabaptists put to a Non-plus . Anno 15●6 . He is convinced of his offences . His deserved , and severe execution . Notes for div A57644e-8670 Successe in bad enterprises . causes evill men to oejoyce . Herman●he Cobler prosessed himself a Prophet , &c. He is noted for drunkennesse . His design to invoigle others . The ceremonies he used in Anabaptisme . Eppo his Host , discovered him and his followers to be cheats . * Supposed to be a digger of graves . Hermans wicked blasphemy . Heresie , a catching , or mad disease : Hereticks inconstant in their opinions . Herman blasphemes again . His mothers teme●i●y . The Proverb verified . vice corrects sin . Hermans party are convinced , and fal off from him . One Drewjis of his party handles him roughly . Charles Lord of Gelderland ; &c. with his men surrounds the house where Herman is . Herman is taken & brought prisoner to Groningen : He is questioned in his torments . He is hardened . He dieth miserably . Notes for div A57644e-9720 Anno 1535. Theodorus Sartor an Adamite . He affirmes strange things His blasphemy in forgiving of sins . He burns his cloathes , &c. a●d causeto his companions to do the like . He and his rabble go naked through Amsterdam in the dead of night , denouncing their woes , &c. and terrifie the people . They are taken and imprisoned by the Burghers , but continue shamelesse . May the fifth 1535. they are put to death Some of their last words . Notes for div A57644e-10080 David George the miracle of the Anabapitsts Anno 1544. At Basill he pretends to have been banished his Countrey for the Gospels sake . With his specious pretences he gains the freedome of the City for him and his . His Character . His riches He , with his Sect , enact three things . His son in Law doubting his new Religion , is by him questioned , and upon his answer excommunicated . His wifes death . He had formerly voted himself immortal , yet Aug. 2. 1556. he died , &c. His death troubled his disciples A good resolution . A pattern for good Migistrates . The Senates enquiry . Eleven of the Sectaries secured . In such cases the learned to be consulted with . Articles extracted out of the writings of David George . Some of the imprisoned Sectaries acknowledged David George to have been the cause of the tumults in the lower parts of Germany , but disowned his doctrine . An ingenuous confession and resolution . A pious act . A lying report raised . Conditions whereupon the imprisoned are set at liberty . The votes of the renowned Senate . The doctrine of D. G. declared impious . He is declared unworthy of Christian Buriall . And that his body and books should be burned . A fit punishment for perverse Hereticks Notes for div A57644e-11560 Servetus his converse with Mahumetans and Jews . He disguiseth his monstrous opinions , with the name of Christian Reformation . The place of his birth . His arrogant Boast . He inveighs against the Deity of Christ . Oecolampadius confutes his blasphemies , & causeth him to ●…e thrust out of the Church of Basil . Servetus held but one person in the God-head to be worshipped , &c. He held the holy Ghost to be Naure . His horrid blasphemy . He would reconcile the Alcoran to Christian Religion . He declares himself Prince of the Anabaptists . At Geneva , Calvin reproves Servetus . Serve●●● his obstinacy . Anno 1553. By the Decree of several Senates he was burned . Notes for div A57644e-12470 Arrianisme , its increase . Anno 323. The General Council at Nice . Anno 325. called as a remedy against Arrianisme , but without success . The Arrians misinterpret that place , Joh. 10. 30 concerning the Father and the Sonne . They acknowledged one only God in a Judaicall sense . They deny the Trinity . Arrius his wretched death , Anno 336. Notes for div A57644e-13010 Anno 622. Mahomet characterized . He made a laughing-stock of the Trinity : He agreed with Carpocrates , and other hereticks . He renewed circumcision , and to indulge his disciples , he allowed them Polygamy , &c. His Iron Tomb at Mecca Notes for div A57644e-13450 Hubmor Patron of Anabaptisme . He damned usury . He brought in a worship to the Virgin Mary , &c. The Senate of Suring by a Council reduced him . He renounced the heads of his former doctrine . Himself , or Sect , still active . He is taken and imprisoned at Vienna in Austria . He and his wife both burned . Notes for div A57644e-13820 John Hut the prop and pillar of Anabaptisme Anabaptists aime at the advancement of themselves , but destruction of others . Hut his credulity in dreams . and visions . Hut accounted a true Prophet by his Proselytes . At Merhern the Hutfian Fraternity became as it were a Monastery . Notes for div A57644e-14070 Lodowick Hetzer a famous heretick . * An item to the Hot-spurs of our times . He●zer gains Proselytes in Austria , and Switzerland . Anno 1527 , at a publick disp●tation , Oecolampadius puts Hetzers Emissaries to their shi●ts . Hetzer denied Christ to be co-essential with the Father . His farewel to his Disciples . He is put to death for Adultery . Notes for div A57644e-14790 Anno 1528. Hofman a Skinner , and Anabaptist , seduced 300. men and women at Embda in West-Friesland . A delusive prophecy . His followers accounted him a great Prophet . At Strasburg he challenged the Ministers to dispute , which was agreed upon , Jan. 11. 1532. Being mildely dealt with , he is ●●verthelesse obstinate . Other Prophe● 〈◊〉 delude hi● . * Yet it 's like , to back their prophecies , they pretended liberty of conscience . A Prophetess deludes him . He deluded himself . He voluntarily pined himself to death . Notes for div A57644e-15290 Melchior Rinck , an Anabaptist . He is accounted a notable Interpreter of dreams and visions . His disciple Thomas Scucker , in a waking dream cut off his Brother Leonards head . He pretends ( for his murther ) obedience to the decree of God . Anno 1527. Notes for div A57644e-15520 Adam Pastor a derider of Paedobaptisme . He revived the Arrian heresie . His foolish interpretation of that place , Gen. 2 17. His opinion hath been sufficiently resuted . Notes for div A57644e-15910 Henry Nicholas Father of the Family of Love . He is against Infant-Baptism * As to that minute ( if he confine not God ) we may believe him . His blasphemy . Doubtless he hugg'd himself in this opinion . His divellish Logick . Notes for div A57644e-16180 * Hereticks allow not of the Scriptures . 
A65230	----	An equal ballance wherein the ministers and churches of the Anabaptists (so called) are truly weighed and by a just and lawful tryal ... they are fully proved and clearly manifested to be neither ministers nor churches of Jesus Christ, but in very many particulars they appear in a great measure to differ from them ... : being an answer to a libel published by (or in the behalf of) Thomas Collier, entituled The hypocrisie and falshood of Thomas Salthouse discovered ... / written by Robert Wastfield. Wastfield, Robert, fl. 1647-1665. This text is an enriched version of the TCP digital transcription A65230 of text R25195 in the English Short Title Catalog (Wing W1033). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 129 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A65230 Wing W1033 ESTC R25195 08793245 ocm 08793245 41843 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65230) Transcribed from: (Early English Books Online ; image set 41843) Images scanned from microfilm: (Early English books, 1641-1700 ; 1271:6) An equal ballance wherein the ministers and churches of the Anabaptists (so called) are truly weighed and by a just and lawful tryal ... they are fully proved and clearly manifested to be neither ministers nor churches of Jesus Christ, but in very many particulars they appear in a great measure to differ from them ... : being an answer to a libel published by (or in the behalf of) Thomas Collier, entituled The hypocrisie and falshood of Thomas Salthouse discovered ... / written by Robert Wastfield. Wastfield, Robert, fl. 1647-1665. 52, [1] p. Printed for Thomas Simmons, London : 1659. Reproduction of original in the British Library. eng Anabaptists -- Great Britain. A65230 R25195 (Wing W1033). civilwar no An equal ballance: wherein the ministers and churches of the Anabaptists (so called) are truly weighed: and by a just and lawful tryal (acco Wastfield, Robert 1659 24964 79 0 0 0 0 0 32 C The rate of 32 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-01 TCP Assigned for keying and markup 2006-02 Apex CoVantage Keyed and coded from ProQuest page images 2006-03 Emma (Leeson) Huber Sampled and proofread 2006-03 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion AN EQUAL BALLANCE , WHEREIN The Ministers and Churches of of the Anabaptists , ( so called ) are truly weighed , &c. ALthough many are risen up in this Age and Generation , and are joined in confederacy to make war with the Lamb and his followers , who hath both with Tongue and Pen set themselves to oppose , gain-say , and resist the Truth , and to raise all manner of false reports and slanders which their wicked hearts can imagine to cast upon it , and upon those who in sincerity of heart walk in it , thereby to affright the ignorant , and deceive the simple , lest they should turn from their wickedness , and be converted , and be healed ; and so even shut the Kingdom of heaven against men , neither entring in themselves , nor suffer those to go in that would ; yet amongst them all I have not observed any more desperately wicked , and notoriously impudent , then the forementioned Author hath manifested himself in a sheet of Paper , as one indeed past feeling , given up to a reprobate mind , as if his conscience were double seared , or as one that cannot blush vvhen he hath done vvickedly ; neither is it pleasant to me to meddle vvith such noysom stuff , or the foame of such an unclean spirit , vvho like the raging sea , casts up mire and dirt , even foaming out his ovvn shame ; but having considered the said Paper , and finding it stuft vvith such notorious lyes , and abominable falshoods , and in particular , one most horrible false Accusation , to vvhich I shall speak more particularly in its proper place , and knovving it meet that such a forger of lyes should not be hid , nor pass without rebuke , and also that the truth might be cleared from those false aspersions cast upon it ; and in love and tenderness towards them who are at present deceived by the lyes and by the lightness of those who usurp Authority over them , by whom their hands are strengthened in wickedness , so that they cannot return from the evil of their wayes , that they might come to see the gross hypocrisie and palpable deceit of those by whom they are now led captive , and so come to be redeemed out of the snares of the Devil , and come to hear the voice of the true Shepherd , and particularly to discover to them the impudency and wickedness of the said Author , who hath most maliciously ( with his venemous Asp-poysoned tongue , struck at the innocent , and under lyes and falshoods hath endeavoured to hide and cover himself in the absence of Thomas Salthouse : For the Truth's vindication I was c●nstrained to write something in answer to it ; and although the Author hath so maliciously and wickedly slandered and reproached Thomas Salthouse and others , in his said Paper , yet I shall not make it my work to vindicate Persons , but Truth , which is chiefly my aim and end in this undertaking ; and in clearing the truth from those false Aspersions , Reproaches , Lyes and Slanders , which the said Author hath cast upon it , the innocency of those at whom in particular he strikes will not onely be clearly vindicated , but also his own folly and wickedness be fully manifested , who ( probably to hide himself from the light ) hath refufed to subscribe his Name to his Paper , which renders it in the esteem of all people of understanding , to be of no credit , and to be reputed as a slanderous Libel . His main work in his Paper ( wherein he hath so wickedly and impudently slandered and falsly accused the innocent ) seems to be a Vindication of Thomas Collier ; and though he hath not named himself , yet by his Work he hath manifested himself to be in the same nature with T. C. if not in the same person ; for whoever hath viewed the Writings of T. C. especially those in which he hath set himself to resist and speak evil of the Truth , and the right wayes of God , namely , his Dialogue , his Looking-Glasse , ( so called ) his Answer to T. S. his Epistle , &c. compared with this sheet of Paper , might almost conclude by the method which he follows , That this also is his Work ; for impudency and lyes are the strength of his Arguments , and his own affirmations offered for proof of his Assertions , when it is but the same lye told over again , onely this last seems to come forth with more impudency then the former , as if he had now poured forth some of the very bottom and dregs of that wickedness of which the other was the froth and the scum . Now the Author having concealed his Name , I could not direct a particular Answer to him , and therefore ( by advice of some Friends ) drew up this sollowing Paper to make publike inquiry after him , and to that end caused it to be posted in several Market Towns in the County of Somerset . FOrasmuch as there lately came to our view ae certain printed Paper , entitul●d The Hypocrisie and Falshood of Thomas Salthouse discovered , a noted Quaker , containing in it many ly●s and ●alse assertion● , and published in the Vindication of Thomas Collier , as by the Contents thereof appears . And whereas the Author ●her●of being ( as we have just cause to think ) conscious of his own guilt in pu●lishing such lyes and falshoods , and to hide himself from the reproof of truth , and shame due to such a worker of darkness , hath refused to own it by subscribing his Name : These are therefore to give notice , That if the Author thereof hath not concealed his Name for these or the like reasons , let him manifest the contrary by discovering his Name to any one of the Subscribers , that so a particular Answer may be 〈…〉 , some of us being concerned therein particularly , and in the mean time there is no rational man hath ground to credit that which the Author himself appears not to own . Jasper Batt , John Collins , John Dando , William Beaton , Robert Wastfeild . But as yet the Author hath not discovered his Name to any one of us , and therefore I shall proceed to speak something in answer to his Paper , and so let it go abroad to find out the unnamed Author . And first he saith ( as the Title of his Paper ) The hypocrisie and falshood of T. S ▪ discovered , a noted Quaker ; manifested in a pretended line of true Judgement . To which I answer , Thou hast plainly discovered thy self to be the hypocrite , though under falshood thou hast endeavoured to hide thy self ; and the Truths asserted by T. S. stands over thee , and his Judgement is according to Truth , as will more evidently appear when the filth and dirt which thou hast endeavoured to cast upon it , is wiped away . And this is one of thy marks whereby thou art known to be an hypocrite , in that thou hast slandered and reproached persons and Principles publikely in print , and then ( left thy Wickedness should be discovered , & thy lyes and falshoods be turned upon thee ) like the Thief or the Murderer which are afraid of the light , thou hast endeavoured to hide thy self by refusing to subscribe thy Name in token of owning thy Work . Thou sayest , The abominable hypocrisie and falshood manifested in T. S. his pretended Line of true Judgement , occasioned thee to let it lye for some time by thee , &c. I say , Thou speakest great swelling words of vanity , thereby to allure those who live with thee in Error , crying out of the hypocrisie & falshood of T. S. but is it not strange to hear one in whom abomination reigns , to cry out of abomination in others ? And to hear a Hypocrite cry out of Hyocrisie , and a lyar to cry out of falshood ? But by so doing , he that is indeed the notorious lyar , and the abominable hypocrite , may have hopes to pass undiscovered . Thou sayest , Yet for Truth's sake , and for the sakes of poor souls , thou wilt give a very brief touch in a sheet of Paper , &c. To which I say , It is not thy pretences will hide thee , the light hath discovered thee , and thy unclean spirit , and thy fruits doth manifest thee to all who have an eye open to see thee ; and though thou pretend a care for truth & poor souls , yet thou art found to be one of Truth's greatest Enemies , and one that labours to keep souls in blindness and ignorance ; and by this Work of wickedness thou haft endeavoured to touch the Lord 's Annointed , and to harm his Prophets , for which the Lord will reprove thee in the day of account , which is near at hand . Thou recitest some of T. S. his words in the Title Page of his Book , where he saith , The exaltation of the Spiritual Man with his Ordinances and Administrations , above the Man of Sin , with the weak and unprofitable Ordinances that doth not make the comers there unto perfect . Which sound , wholsome Words of his , thou goest about most wickedly to pervert , and his plain and honest intention most falsly and hypocritically to interpret , saying , The Spiritual Man must be the light within , their own fancy and imagination which they perswade all to follow ; and Jesus Christ crucified , raised and ascended , and made Lord and Christ , he must be the man of sin . Truly if thou hadst not ( as it were ) a brow of Brass , thou wouldst blush ▪ and even tremble to utter such blasphemous words as these ; Didst thou never think to give an account for these ( with other thy hard ungodly ) speeches , which in the pride of thy heart thou hast uttered forth ? Thou accusest T. S. in thy Paper for Hypocrisie and wretched perverting : Now let all sober-minded people judge whether thou be not manifestly guilty of that evil which thou falsly chargest upon him : But because there is some words of truth mixed with thy unclean filthy language , though it comes out of a polluted Vessel , I shall separate it from the rest , and when the Jewel is taken out of the Swine's snout , the remainder may be bundled up for the fire . Thou saist , The Spiritual Man must be the light within : To which I say , The Spiritual Man is light , and the light of Christ is spiritual , and the Spiritual Man is within , even the hidden man of the heart ; and he that knows not this Spiritual Man living in him , is not a Member of the Church of Christ ▪ and he in whom the Spiritual Man lives , doth thereby mortifie the deeds of the flesh , and his mortal body comes to be quickened by the Spirit which dwelleth in him , and hereby he is made a member of the Church of Christ , and no otherwise , and comes to partake of his Ordinances , and knows his Administrations and so comes to be exalted above the Man of Sin , and stands over all the beggarly rudiments , and traditional invented Will-Worships , set up in the imagination which doth not purifie the heart , nor purge the conscience from dead works , nor give victory over the World , and so makes not the comers thereunto , or practisers of them perfect , but perisheth with the using ; and this is not fancy nor imagination , but sound and wholesome Doctrine ; according to the Scripture of truth ; neither do we at any time perswade any to follow their own fancies & imaginations , as thou most wickedly and falsly chargest us , but it is Christ the true light , the Spiritual Man , who leads out of darkness all that follow him , and from every vain imagination ; it is him alone that we exhort all men to obey and follow . And the reason that thou givest why Jesus Christ crucisied , raised , and ascended , &c. must be the Man of Sin , is , Because ( thou sayest ) it is his Ordinances you follow and plead for according to the Scriptures . Thou sayest , You own Jesus Christ crucified , and justification by Faith in his blood , which Faith purifies the heart , ( though you confess that abomination reigns in your souls , and that iniquity is apparently written on your fore-heads , and that you are drawing it with cords of vanity ) and Baptism with Water after believing , and Church-fellowship in breaking of Bread , and Prayer , &c. and this thou sayest T. S. calls the Ordinances of the Man of Sin , which is another most abominable falshood charged upon him ▪ When ? Or where did he ever call Justification by Faith in the blood of Christ , Baptism , breaking of Bread , and Prayer , &c. which are Ordinances of Christ , the Ordinances of the Man of Sin ? Thou hast made a great outcry of the hypocrisie and falshood of T. S. doubling it over to , four times in thy title page , and yet before thou concludest the same page , how manifestly and publikely dost thou play the hypocrite with him , in drawing such a damnable Conclusion from his Words , and most wickedly and falsly to accuse him , saying , He calls the Ordinances of Christ ▪ the Ordinances of the man of sin ; when at the utmost it is but the deceit of thy own wicked heart , and not his words nor intentions , as may evidently appear to any who have but the least measure of honesty to judge . But what though you in a hypocritical manner , according to the vain and foolish imaginations of your dark hearts , have fancied to your selves a Worship in your Wills , and practise things in imitation of others , which you say you plead for , and follow , and call Ordinances of Christ , because the Scripture declares that such things were practised by those who were thereto led by the Spirit of God , though you from that Spirit are erred ; and saith the Scripture is your Rule ; must it therefore follow , that T S. doth account Jesus Christ crucified , &c. to be the Man of Sin , and his Ordinances , the Ordinances of the Man of Sin ? Oh wicked and damnable Conclusion drawn from such an Argument ! Thou tells of the Quaker's Logick ; surely this may truly be call'd the Devil's Logick ; for greater Wickedness , and more horrible iniquity I believe never dropped from the Pen of any one that pretends to plead for , and follow Ordinances of Christ ; but it is not your professing the Name of Christ , or professing Justification by Faith in his Blood , or practising things by imitation , and calling it the Ordinances of Christ , that will avail you any thing , whilest the Man of Sin bears rule , and is exalted in you ; for notwithstanding your profession , whilst sin doth reign in you , all that you practise is but the Ordinances of the Man of Sin , and those Ordinances are weak and unprofitable , and can never make the comers thereunto ( or the practisers of them ) perfect ; and in this state the Spiritual Man , which is Christ , you know not , neither of his Ordinances which are spiritual , can you partake ; for this I affirm , That the Ordinances of Christ , which are spiritual , are onely used and practised in the Church of Christ , and amongst the Saints , and not elsevvhere ; and for any other to say that they either follovv them , or plead for them , I say they are intruders into those things vvhich they have not seen , and are talking of those things vvhich belongs not to them , neither vvere they ever intended or ordained for such to practise ; and it vvill be said to all such , Who hath required these things at your hands ? And therefore notvvithstanding your profession , and your great boasting of the Ordinances of Christ , except it may appear that you are the Church of Christ , and that his Spirit leads you to ( and guides you in ) the practise of those things , they are not the Ordinances of Christ to you , but a Worship set up in your wils , in imitation of others who were thereunto led by the spirit of God ; for he that hath not the spirit of Christ to lead him and guide him , is none of his , and then no member of his Church , & such cannot partake of his Ordinances . And he that hath received that spirit , is thereby made a Member of the Church of Christ , and by it led and guided into all truth , and so into the practise of those Ordinances of Christ that are spiritual ; and this is agreeable with ( and according to ) the Scriptures of truth ; and therefore I say , except it may appear that you are Members of the church of Christ , and led and guided by his spirit in the exercise & performance of those things which you practise , & which you call Ordinances of Christ , all that you do , is but imitation at the most ; and not withstanding your boasting of the Ordinances of Christ ; and that it is his Ordinances you plead for , and follow , yet it will appear to be but will-worship , and voluntary humility , and the foolish inventions and imaginations of your own hearts , which wil never make the comers thereunto perfect ; and so your Faith ( of which you speak ) will appear to be vain , and as ( by your own confession it appeats ) it hath not , so it will not purifie your hearts , nor give you victory over the world , but you will stil remain in your sins , and the Law stil have dominion over you ; & if you are not Members of that church whereof Christ is the Head , and so Members of his body , and that his spirit leads you to ( and guides you in ) your Worship and your Practise , then you are of the Synagogue of Satan , and so the man of sin is exalted in you above all that is called God , and his voice you obey , and his servants you are , and his Ordinances you practise , and him you worship , and of the true God , and his Worship , and the true Christ , and his Ordinances , you are ignorant ; and therefore you shall be tryed whether you are the church of Christ or not , or wherein you differ from them ; and thereby it will appear what those Ordinances are , and whose they are , which you say you follow and plead for ; & herein you shall have just measure , for you shall be tried by your own confession , and the Scriptures of truth shall be witness ; which said Confession is recorded in a printed Paper , directed to all the Churches of Jesus Christ , ( as you call them ) from a meeting of the Messengers of the Churches in Tiverton , the 18. day of the 7. Month , 1657. Signed in their Names , and by their appointment , ( as the Subscribers say , who write themselves ) Thomas Collier , Nathaniel Strange , Thomas Glass : And so this Author , with all the rest of the people called Anabaptists , are concerned in it ; which said Tiverton-Writing , or printed Paper , was the occasion of T. S. his directing his Epistle to you , called , An Epistle to the Churches of the Anabaptists , ( so c●lled . ) Which ought rather to have been received by you in love , then for any of you thus to reward him evil for good ; but his reward is with the Lord , and whether you hear or forbear , whether you believe or perish in your gain-saying , he will be clear of your blood , and be a good savour to the Lord . And amongst many other particulars contained in your said Epistle , you say , You have made confession of those reigning abominations in your own souls , and in the Churches . To wch I say , Hereby you appear to be neither Ministers nor Churches of Jesus Christ , but very much to differ from them ; for if abomination reigns in your Churches , then abomination is the Head of your Church ; for that which reigns in the church , is the head of the church ; and if abomination be the head of your church , then is not Christ your head ; but the church of Christ did witness Christ to be their head , and not abomination ; and they were exhorted to grow up into him in all things , which is the Head , even Christ , who is both the Head and the Saviour of his church , which is his body , according to the Scriptures , Eph. 4. 15. Eph. 5. 23. Coll. 1. 18. and thus it 's evident that you are not the church of Christ , which is his Body , because Christ is not your Head . Again , that which reigns in your churches , hath dominion over your churches ; and you say abomination reigns in your churches , & in your souls ; therefore abomination hath dominion over your churches , and over your souls ; and this proves you to be no Church of Christ , because you are subjects to another Prince , and other Lords hath the Dominion over you , and you are not subjects of Christs Kingdom ; but the Church of Christ were in subject on to Christ , and he did reign over them , and had the dominion over them , as the Scriptures declares , which saith , He shall reign over the house of David for ever , and of his Kingdome there shall be no end ; who is set far above all principality , and power , and might , and dominion , and every name that is named , &c. to whom they ascribed praise and dominion for ever and ever , Luke 1 33. Eph. 1. 21. 1 Pet 4. 11. Again , Abo nination is that which God hates , and his wrath and displeasure is against such in whom abomination reigns ; for the fearful , and unbelieving , and abominable , &c. must have their part in the lake which burneth with fire and brimstone ; but the Church of Christ are beloved of God , and have their part , and their inheritance , and fellowship with the Father , and with the Son , and with the Saints in light , as the Scriptures doth witness , which saith , For the Father himself loveth you , because ye have loved me ; and the love of God was shed abroad in their hearts , and nothing was able to seperate them from the love of God in Christ Jesus ; And they had known and believed the love that God had to them , John 16. 27. Rom. 5. 5. Rom. 8. 39. 1 John 1. 3. 1 John 4. 16. And thus you in whom abomination reigns , are proved to be no church of Christ , for where abomination doth reign , there Christ doth not reign ; but such were they who sent a Message after him , saying , We will not have this man to reign over us ; who must be brought and slain before his face , And where Christ doth not reign , there his Statutes and his Ordinances are not known , but every one walketh and worshippeth according to the imagination of his own heart , and every one doth that which is right in his own eyes , even as they did when there vvas no King in Israel , and the Statutes and Ordinances vvhich you follow , and plead for , are the dictates of the man of sin vvhich bears rule in you ; yea even from the abomination vvhich is set up where it ought not to stand , ( vvhich makes desolate ) do you receive them , and not from Christ vvho is the Head , King , and Law-giver to his Church and People ; and in this state vvhilst abomination reigns and is head in you , vvhat ever you profess or vvhat ever you practise , it is all abomination to the Lord ; For the prayers of the wicked ( or those in vvhom abomination reigns ) are abomination to the Lord ; and vvhilest that vvhich is abominable in the sight of the Lord ▪ rules , and is head in you ; all that proceeds from you , yea , even your best performances , ( though they may in outward appearance seem to be the same vvith the people of God , or Church of Christ , and like that vvhich the people of God and Church of Christ did practise according to Scripture-Testimony ) yet it all stinks in the nostrils of the Lord , and is an abomination in his sight ; for who can bring a clean thing out of an unclean ? not one . And surely you in whom abomination reigns , are unclean in the eyes of our God , for he is of purer eyes then to behold iniquity : And therefore vvhilst abomination reigns in your Churches , and in your souls , call not your selves Ministers of Christ , nor Churches of Christ , nor do not say you plead for , and follow his Ordinances ; for the Church of Christ hath an Altar whereof you have no right to eat , neither can you taste of the Supper of the Lord , neither have you any part or lot in this matter ; for your hearts are not upright before the Lord , neither into the City of our Solemnity may you enter ; for into that City can in no wise enter any thing that defiles , or worketh abomination , or loves or makes a lye ▪ You complain in your Epistle , of a light Spirit , living short of the true sight and sence of Gods Majesty in his Churches , and among his Saints . By vvhich also it appears you are not the Church of Christ , neither is that light Spirit , of vvhich you complain ▪ the Spirit of God ; but it was otherwise vvith the Church of Christ , of vvhich the Scriptures declares ; for they had received the Spirit of Truth , ( vvhich vvas not a light spirit ) by which they were led into all truth , and had the true sight and sence of Gods Majesty amongst them , and did not live short thereof , but beheld his glory , and were made glad with the favor of his countenance , which was lifted up upon them , Psal. 89 ▪ 15. Psal ▪ 21. 6 ▪ Acts 2. 28. John 14. 16 , 17. 1 Cor. 2 12. Gal. 4. 6. 1 Ioh. 3. 24. & your spirit is a spirit of blindnes , by your own confession , so that you cannot perceive the things that pertain to the Kingdom of God , but you are without the true sight & sence thereof , & so you are walking in the dark paths , and going on in the broad way which leadeth to destruction ▪ but the church of Christ did walk in the light of the Lord , & the spirit by which they were led and guided , led them out of darkness into the marvelous light of the Lord , and guided their feet into the paths of peace , as the Scriptures doth witness , 2 Cor. 4. 6. Ephes. 5 8. 1 Thess. 5. 4 , 5. 1 Pet. 2 9. And thus you who are led and guided by a light spirit , that lives short of the true sight and sence of Gods Majesty in his Churches , and among his Saints , are not the Church of Christ , but are under chains of darkness , and the god of this world hath blinded your eyes ▪ Now you seem to confess that Gods Majesty is to be seen in his Churches , and his presence to be enjoyed by his people , and among his Saints ; and if so , then you who live short of the true sight and sence of his Majesty which is seen in his Church , and do not behold the glory of his presence which his Saints doth see and behold , and which is amongst them ; I say , Then you are not of that number who are indeed his Church and Saints , but you live short of the true sight and sence of that glory and excellency which they behold , and are made partakers of ; and in this state of ignorance and blindness you are groping , but cannot find the door , and you call evil good , and good evil ; you put darkness for light , and light for darkness ; you call your own fancies and imaginations , Ordinances of Christ ; and the light of Christ which is spiritual , and shines in the hearts of his people , by which they have the true sight and sence of Gods Majesty amongst them , this you call fancy and imagination ; and your own inventions you set up as an Altar to the unknown God , and you worship you know not what , but of the true God and his Worship you are ignorant , for his voice at any time you have not heard , nor his shape you have not seen , and of the true Christ and his Ordinances you are unsensible ▪ and his body ( which is spiritual ) you cannot discern , and therefore though you boast that it is the Ordinances of Christ you plead for , and follow , as Church-fellowship in breaking of Bread , and Prayers , &c. yet you are discovered to be of that number that are unworthy to partake of the Supper of the Lord , and of the Ordinances of Christ ; for you being out of the true sight and sence of Gods Majesty in his Churches , and amongst his Saints , you are out of the discerning of the Lords body , which is spiritual , and therefore instead of partaking of the Ordinances of Christ , you eat and drink to your selves damnation , not discerning the Lords body . Again , you complain in the said Epistle , of a wretched , wor●●y spirit , which plucks the Saints down from their excellency , and leaves blackness upon you , which renders you uncomely , &c. Which doth also manifest you to be no Church of Christ ; for the spirit which is in them , doth build them up , and not pluck them down ; and doth beautifie them , and not render them uncomely , and it causeth them to excel all other people , & doth not pluck them down from their excellency , & it is not a wretched wordly spirit , but the spirit of God , by which they overcome the world ; and this spirit was in the Saints and Church of Christ , of which the Scriptures of truth doth witness ; and they had received that Grace which taught them to deny ungodliness & worldly lusts and had escaped the pollutions which are in the world through lusts , & they did witness that Faith which overcomes the world , and knew him to live in them by whom the world is overcome , and were directed and commended to that Grace which was able to build them up , and they were built up together , and became a habitation of God through the Spirit , even a spiritual House , an holy Priesthood , to offer up spiritual sacrifices unto God , 1 Cor. 2. 12. Gal. 6. 14. Tit 2. 12. 2 Pet 1. 4. 1 Ioh. 5. 4. Acts 20. 32. Eph. 2. 20 , 21 ▪ 22. Iude 20. 1 Pet. 2 5. Isa. 28. 5 , 6. Isa. 61. 3. By all which it appears how much you differ from the Church of Christ , insomuch that the absolute contrary marks , fruits , and effects , doth appear in you , and amongst you , as was in them , and amongst them ; but you are of those who turn again with the dog to the vomit , and with the Sow that was washed , to the wallowing in the mire , who were indeed once more excellent while you were little in your own eyes , before you were thus setled on your Lees ; & there was a time when there was breathings in some of you after the Lord , and something which did hunger and thirst after righteousness , and there was then some tenderness amongst you , and a sensibleness of something that was oppressed , and held captive as under the power of a strange King , and then there was some groanings for deliverance , and some desires raised in you after the Lord , and after purity and holiness , which did render you comely whilst you abode in that state ; but you have lost that condition , and the cry of the oppressed is not regarded by you ; but you are joyned ( and become one ) wi●●●he oppressor , and that which onc● breathed to be delivered from the bondage of corruption , you have even choaked & strangled , and so you never knew that born or brought forth , which is heir of Gods Kingdom , but an untimely birth is brought forth , and you are sate down by the way , in an empty form , wanting the life and power , and have taken up a false rest , but the true rest you have not known : And thus a wretchedworldly spirit hath overcome you , accompanied with many other evils of the like nature , by your own confession , and hath pluckt you from that excellency which you once had , and hath defaced that comeliness which was once upon you , and hath left blackness and deformity upon you ; and those desires which once appeared amongst you , are forgotten , and the tenderness quite lost , and hardness of heart got up , and nothing remains but deadness , and dryness , and emptiness ▪ amongst you , according to your confession ; and thus the seed even rots under the clods , and you dwell in a Land of darkness , where the presence of the Lord is not found to refresh you , nor the dew of the lasting Hills falls not on you , but you remain dry and barren , bringing forth no fruit to God , but deceit and abomination rules in your hearts , and the man of sin is exalted in you above all that is called God , and great clusters of the sowre Grapes of Sodom appear amongst you , and is plentifully brought forth by you to the dishonor of God ; So your latter end is worse then your beginning . Again , you say in your said Epistle , You have been , as in a great measure without the sence of the work , so without the true travel of soul , which this work should have pat you into . So hereby you utterly exclude your selves from being a Church of Christ , and are manifested in a great measure to differ from them ; for if you are insensible of the work of God amo●●s● you , and in you , and if it be not he that worketh the will and the deed , and that works all your works for you , and in you , then you are doing your own works , and your righteousness is your own , and not the Lords ; & so your righteousness is the same with that of the Scribes & Pharisees , who were not the Church of Christ , but those who crucified him : But the Church of Christ were sensible of the work of God in them , and amongst them , as the Scriptures of truth doth witness , and they gave a particular relation thereof , how it wrought in them , saying , That patience worketh experience , and experience hope , and hope maketh not ashamed ; and these were the works of God in them , of which they were sensible , & they said , Lord thou wilt ordain peace for us , for thou hast wrought all our works in us : So they were sensible of the work , and of him that worketh , and they knew that they were of God , and that the Son of God was come , who had given them an understanding to know him that was true ; and they were in him that is true , and they testified that this was the true God , and eternal life ; and those were not insensible , but had their sences exercised in the knowledge of the Work of God , and they had known the terrors of the Lord , and therefore did perswade men , and so were not insensible of the Work , as the Scriptures witnesseth , Rom. 5. 4 , 5. Isa. 26. 12. 1 Ioh. 5. 19 , 20. 2 Cor. 5. 11. Again , the Church of Christ had known the true travel of soul , and witnessed the birth which is born of the Spirit , which inherits the Kingdom of God , of which travel it seems you are ignorant , and therefore never came to the birth which is immortal ; but they had cryed as a Woman in travel , and felt the anguish as of her that bringeth forth her first child , and every man was seen with his hands upon his loins , as a Woman in travel ; and they have also known the deliverance , and forgotten the anguish and the pain , for joy that a Man-child is born ; and the Minister of Christ said , That he travelled in pain until Christ was formed in them ; And they were born again , not of corruptible seed , but of incorruptible , by the word of God , which liveth and abideth for ever , as the Scriptures doth witness , Ier. 4. 31. Mic. 4. 10. Gal. 4. 19. 1 Pet. 1. 23. But you who are without the sence of the Work , and have not known the souls travel , are not born of the seed which is incorruptible , and so not heirs of Gods promise ; for the promise is to the Seed , in which all the Nations of the earth are blessed ; and those who are not born of the Seed wch is incorruptible , they are under the curse , in the transgression , alienated from the life of God , & strangers from the Common-Wealth of Israel ; out of Gods Covenant , with whom the Church of Christ can have no fellowship . You further say in the said Epistle , The world as a Canker , doth eat out your affections to the Lord Jesus . Which doth also prove you to be no Church of Christ , but to differ from them ; For the Church of Christ had their affections set on Christ , and the Minister of Christ said , If ye be risen with Christ , seek those things which are above , where Christ sitteth on the right hand of God ; Set your affections on things above , & not on things on the earth : And he saith , If any man love not the Lord Jesus Christ , let him be , Anathema maranatha . And such who are accursed , are no Church of Christ . And he said , Who shall seperate us from the love of Christ ? And he was perswaded ▪ That neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor heighth , nor depth , nor any other creature , should be able to seperate them from the love of God which is in Christ Jesus : And the World had not eaten out their affections to Christ Jesus ; and this was their confidence , That nothing could alienate their affections from him : And Iohn said , Love not the world , neither the things that are in the world ; if any man love the world , the love of the Father is not in him ; and he saith , Every one that loveth him that begat , loveth him that is begotten of him , Col. 3. 1 , 2. 1 Cor. 16. 22. Rom. 8. 35 , 38 , 39. 1 Iohn 2. 15 : 1 Iohn 5. 1. But you say your affections to the Lord Jesus are eaten out by the World , as by a canker , therefore the love of the Father is not in you , but the god of this World hath blinded your eyes , and being in love with the World , you are in the enmity against God ; for the friendship of the World is enmity to God : And the World being thus set in your hearts , you cannot find out the beginning , nor know the end of the Work of God , but are without the true sight and sence of his Majesty , and without the sence of his Work in your souls , and in your Churches ; and although you may think you are rich , and encrease in goods , because you call your selves Churches of Christ , and because you have heaped up together a bundle of unprofitable & carnal Ordinances , according to your own imaginations , ( in imitation of the Church of Christ ) wch you call the Ordinances of Christ , which you plead for , and follow , yet in as much as your affections to the Lord Jesus are eaten out by the love of the World , and you pluckt down from your excellency by a wretched worldly spirit , you thereby appear to be no Church of Christ , neither do you , nor can you partake of his Ordinances , which are spiritual , but are ( upon tryal ) found to be miserable , and wretched , and poor , and blind , and naked . Likewise you say in your said Epistle , That this Iniquity hath been apparently written on your fore-heads . To which I say , You are thereby apparently known to be no Church of Christ , but to differ from them ; For their Father's Name is written on their Fore-heads , & not Iniquity ; And the Lord caused his mark to be set on the fore-heads of all that did sigh & cry for the abominations that were committed by them whose iniquities were exceeding great ; and the servants of the Lord , & Church of Christ , did receive the seal of the living God in their Fore-heads , & upon them is written the Name of God , and the Name of the City of God ▪ and the new Name ; and such see his Face , and his Name is written in their Fore-heads , and not Iniquity , Ezek 9. 4. Rev. 7. 3. & 3. 12. 22 , 4. And these are redeemed from iniquity , and their garments washed and made white in the blood of the Lamb ; For where Iniquity is apparently written , there the Fathers Name is not written ; and where the Fathers Name is not written , and his mark received ▪ they are not the Church of Christ ; For Holy and Reverend is his Name , and holiness becomes the House of the Lord ( which is his Church ) for ever ; and his mark is Christs righteousness , with which his Church is covered and adorned ; and his Seal is the holy Spirit of Promise , by which they are sealed to the day of Redemption : But you on whose Fore-heads Iniquity is so apparently written , your gathering together is not into the Name of the Lord , which is a strong Tower to the righteous , who run in thither , and are safe ; neither are you covered with Christs Righteousness , nor sealed with his holy Spirit ; neither is his mark upon you , or his Name written on your Fore-heads , but your iniquity is marked before the Lord ; and Iniquitie being your Mark , thereby you are plainly known to be of that number that worship the Beast ▪ and his Image , and his Name you bear , and his mark is on your Fore-heads , and whilst you bear this mark so apparently on your Fore-heads , ( to wit ) Iniquitie , you ought not to make mention of the Name of the Lord , for he that nameth the Name of the Lord , should depart from iniquitie , else it would be said unto you , Depart hence , I know you not , ye workers of Iniquity ; although you may say with them , We have eaten and drunk in thy presence , and we have pleaded for , and followed thy Ordinances ; Yet I say , Notwithstanding this plea , if Iniquitie be your mark , you must depart with the workers of iniquitie . Also you say in your said Epistle , That this sin eats out all the divine sweetness of regenerating and sanctifying Grace . And by this also it appears that you are no church of Christ , For if that be eaten out by sin , which should regenerate you , then are you unregenerate ; and if unregenerate , then no church of Christ ; For the church of Christ are regenerated and born again , not of corruptible seed , but of incorruptible , by the Word of God , and saved by the washing of regeneration , and by the renewing of the Holy Ghost ; and sin had not eaten out that which should regenerate them , wch was the Grace of God ; for they were quickened together with Christ , and saved by Grace , Tit. 3. 5. 1 Pet. 1. 24. Eph. 2. 5. Again , if that be eaten out by sin , which should sanctifie you , then are you unsanctified ; and if you are unsanctified , then surely you are no church of Christ ; for the church of Christ were washed , & sanctified , & justified in the Name of the Lord Jesus , & by the Spirit of God ; & they said they were sanctified by the will o God , through the offring of the bodie of Je●us ; & Iude did write to them that were sanctified by God the Father , &c. 1 Cor. 6. 11. Heb. 10. 10. Iude 1. And thus you being unregenerated , & unsanctified , you cannot enter into Gods Kingdom ; for except a man be born again , he cannot enter into the Kingdom of God ; but he which is unregenerate , is not born again , and therefore cannot enter into the Kingdom of God . And without holiness no man can see the Lord ; but he that is unsanctified , is without holiness , and therefore cannot see the Lord . And so though Grace hath abounded towards you , yet it seems your sins hath much more abounded , in so much that sin hath overcome you , and eaten out all the Divine sweetness of regenerating and sanctifying Grace ; but with the church of Christ it was otherwise ; for though there was a time in which sin had abounded , yet Grace had much more abounded in them ; so that by Grace they were saved from sin , and were become dead to sin , and alive unto righteousness , and had their fruits unto holiness , and the end everlasting life . And so by all these particulars , of which you have confest your selves to be guilty , it is evident that you are neither Ministers nor churches of Christ ; but on the contrary , it plainly appears that you very much differ from them : And also there are many other particulars exprest in the said Tiverton Epistle , of which you confess your selves to be guilty , which time would even fail me to insist upon ; whereby I could further ( and more fully and largely ) prove that you are neither Ministers nor churches of Jesus Christ , some of which are as followeth . That coldness and deadness is upon your selves , and upon the churches ; formality in holy duties , indifferencie , and a Laodicean spirit is sallen in upon you ; that you have been drawing iniquitie with cords of vanitie ; that there is amongst you personal iniquitie , congregational iniquitie , national iniquitie , familie iniquitie , closet iniquitie ; that you are without soundness , from the crown of the head , to the sole of the foot , full of bruises and putrified sores , and the crown is fallen from your head by reason of your iniquities ; that you have but as it were , played with God , and not trembled in his presence , but have been wanton before him , and without the terror of his Maiestie ; and ●●at you have delighted to confess , and to word it out with the Lord , and being gone away , presentlie forgot what manner of men and women you were , & thought no more on your prayers , and so confess that you have often mocked God ; that the World doth eat out your time , your strength , your zeal ; and that in the lap of this Dalilah ( whilst asleep ) your locks have been cut off , and you are but as other men ; that Satan hath shewed you the Kingdoms of the world , and this hath bewitched you , and alienated your minds from the Lord ; that you are remiss in meetings , and that you neglect the poor Saints & Ministers of Christ , whose dailie complaints and addresses ( you say ) are living monuments of this reigning abomination That you are cruel to servants and children , exacting all their labours , and takes no time to counsel or instruct them , whereby their souls might be the better for you ; that slavish fear hath stopped your mouths , until the mouth of this Iniquitie hath almost devoured your poor churches . That these evils are so deeplie rooted in your hearts , that it is hard to get them out ; that they have wrested all weapons out of your hands , that have been formed against them ; so that you have laboured in vain , and that which you have brought forth , hath been to little purpose . Several other such like things as these , you confess your selves and your churches to be guilty of , in the said Tiverton Epistle . To all which I say , If you are indeed guiltie of all these reigning abominations , and apparent iniquities , according to your confession , then assuredlie may I conclude , That you are neither Ministers nor churches of Christ ; and that the Ordinances which you practise , are not the Ordinances of Christ , but the Ordinances of the man of sin , which is exalted , and bears rule in you ; for of these abominations and apparent iniquities , the church of Christ was never guiltie , as hath been proved : And if you say you are not guiltie thereof , according to your confession , then is this confession of yours a most abominable piece of hypocrisie , wherein you have even mocked God , as you say you have done often , which will render you no less culpable of his fierce wrath and heavy indignation , then the former . And thus are your skirts discovered , & your deeds brought to light , & you weighed in an Equal Ballance ▪ ●nd true judgment pass'd upon you ; and therefore although you call your selves churches of Christ , & Ministers of Christ , yet your presumption is hereby discovered , who call your selves churches of Christ , and are not ; as their blasphemie was known who said they were Jews , and were not ; and you with them are found lyars . And although you boast of the Ordinances of Christ , and say it is his Ordinances you follow , and plead for according to the Scriptures , and would seem to deck your selves with precious Stones , and Pearls , yet whilst these abominations reign in you , and such iniquities so apparentlie written upon you , your Name is , Mysteris Babylon , the Mother of Harlots , and Abomination of the Earth ; a Synagogue of Satan , a habitation of Devils , a hold of every foul Spirit , and a cage of every unclean and hateful Bird : And therefore though Joab flie to lay hold on the horns of the Altar , yet from thence he must be taken , because he is a man of blood , and so on his head must the blood of Abner be charged , and rest for ever , that Davia and his house may be clear before the Lord for ever . And thus the Spiritual Man ( which is Christ the true light ) with his Ordinances and Administrations , which are spiritual , are exalted above the man of fin , and above his Ordinances , which are weak and unprofitable , and which doth not make the comers thereunto perfect ; and above that imagined , false Christ , which doth not save his people from their sins ; and above that Justification which justifies people in their sins ; and above that blood which doth not reach to the purging of the conscience from dead works ; and above that faith which doth not purifie the heart , and give victory over the world ; and above that baptism which is not by one spirit , into one body , whereby sin and transgression , reigning abominations , and apparent iniquities are washed away ; and above that Church-fellowship which is not with the Father , and with the Son , and with the Assembly of the first-born , and with the spirits of just men made perfect ; and above that Bread which is not the Body of Christ ; and above that cup which is not the cup of blessing , of consolation , and salvation , even the Communion of the Blood of Christ , the spiritual Rock of which the Israel of God drunk . And above those Prayers which are but lip-labour , which are so soon forgotten , and no more thought upon , and wherewith God is so often mocked , which comes not from a pure heart , and holy hands lifted up without wrath and doubting ; and above that Worship which stands in the will of man , in conformity to a Rule , or Law without them , not being thereunto led by the Spirit of the living God , whose Worship is spiritual , and who will be worshipped in the spirit , and in the truth ; I say , The Spiritual Man with his Ordinances and Administrations , which are spiritual , stands over the man of sin , and over these his carnal , weak , unprofitable Ordinances , beggarlie rudiments , vain ceremonies , and traditional imitations , which although you call them the Ordinances of Christ , yet they are but your own fancies and imaginations . And thus by a just and a lawful Trial , it plainly and evidently appears that you are neither Churches nor Ministers of Jesus Christ , but in all the particulars before-mentioned , you are found very much to differ from them ; and because you are not the church of Christ , and that his Spirit doth not lead you to ( and guide you in ) the practise or performance of those things which you plead for , and follow , therefore those things by you pleaded for , are not the Ordinances of Christ , but the Ordinances of the man of sin ; and so the Spiritual Man with his Ordinances and Administrations , are exalted above the man of sin , with the weak and unprofitable Ordinances that doth not make the comers thereunto perfect , according to the truth asserted by Thomas Salthouse , which is hereby vindicated , and fully confirmed . And now I shall return to speak to some particulars in thy Paper , wherein thou saist , Because in the Tiverton Epistle there is a complaint against the sins that are remaining in the Churches , T. S from hence suggesteth that they are no Churches of Christ . I answer , T. S. had sufficient ground from your own confession in the said Epistle , to conclude that you are no churches of Christ , as was by him fully proved , and is now again more at large confirmed : For the church of Christ ( which is his bodie ) is in all things answerable and proportionable to him who is the Head : Now you will all confess that the Head is holie , harmless , undefiled , seperate from sin and sinners ; and if the Bodie be unholie , full of abomination , and defiled with sin and iniquitie , then is Christ the Head of a defiled , polluted , unclean , sinful Body ; and this is not proportionable ▪ for as is the Head , such are the members , and they said , As he is , so are we in this present world , 1 Joh. 4. 17. But in that Epistle you do not onely complain against those sins that are yet remaining in the churches , but you there say that abominations are reigning in your churches and in your souls . Now these expressions in thy Paper , where thou speakest of sins remaining , &c. might seem very much to alter the case , and to lessen the crime , in the judgement of those that have not seen your Consession in the said Epistle ; and such might begin to think that T. S. had dealt something uncharitably with you , to exhort all that fear God , to seperate from you , and to come out from among you , because some sins were yet remaining amongst you ; for to speak of sins yet remaining , might seem to imply , that some sins were mortified and put off , and as if you were warring against , and waiting to receive power to overcome those that remain ; and such a condition as this , we could own , though we cannot own those for a church of Christ , who live in sin ; for we own and witness a spiritual warfare , which all must know before they can be Members of the church of Christ ; and had you been found in such a condition as this , to be armed with the power of God , and so to stand in the war against sin and Satan , we could have owned you in such a state , as a people whom the Lord was purging , and cleanslng , and sanctifying for himself , sitting and preparing you to be a habitation for the Lord to dwell in , that your bodies might become the Temples of the Holy Ghost , and so you might be married to the Lord in righteousness , & become the Spouse of Christ , which is his Church ; but it is far otherwise with you , for sin is not onely remaining in you , but reigning in you , and apparently written upon you ; and where sin and abomination reigns , it hath the sole dominion , power , and preheminence , and as a strong man armed , keeps the house , and is at peace , and the stronger is not come that should dis-possess him , and make the keepers of the House to tremble , and the strong to bow , that should enter in , and break his peace , and spoile his goods ; neither are you in a condition to war against sin , for you confess that all weapons are wrested from you , with which you should maintain war against it ; so that sin & abomination hath quiet & peaceable possession in you , & hath got both strength & weapons to defend it self upon all occasions . And so you are altogether servants to sin , & slaves to Satan , & under Aegyptian darkness ; & this is much more then to say , Sins yet remaining in you ; and as I have said , doth very much alter your case , from what these expressions of thine might seem to render it . And ( saist thou ) that which T. C. saith , is That the true churches of Christ have had the same ▪ or as great sins and abominations in them , as are mentioned in that Epistle , and yet were the true churches of Christ , owned of God , as is fully proved , &c. to which Scriptures ( thou saist ) T. S. gives no answer . To this I say , It is a very light thing with T. C. to lay sin to the charge of Gods elect , and to condemn the generation of the Just , and also to plead Justification for those in whom abomination reigns , and in whose fore-heads iniquitie is apparentlie written , but T. C. will one day know , that he which justifieth the wicked , and he that condemneth the just , even they both are abomination to the Lord : Yet by all that T. C. hath said , ( though he hath quoted so many Scriptures , perverting them , and even wresting them to his own destruction ) it doth not appear that ever the church of Christ was guilty of these or the like abominations ▪ as in the Tiverton Epistle is exprest ; neither doth any one of those Scriptures at all prove any such thing ; therefore it was needless for T. S to give any answer thereunto ; but forasmuch as thou seems to vaunt thy self because T. S. hath not spoken particularly in answer to those Scriptures which thou call'st T. C. his Cloud of Witnesses ▪ and that both in thy Paper , and also in T. C. his Answer to T. S. his Epistle , the perverting of the Scriptures , especially what is written to the church of Corinth , is made use of as a Stirrup , whereby you may mount you selves upon the Throne of Iniquitie , taking occasion from what the Apostle writes to them concerning such as had sinned to boast your selves to be the church of Christ , notwithstanding your great abominations and apparent iniquities , confest and exprest in Tiverton Writing ; I shall therefore speak something briefly to some of those Scriptures , thereby to discover thy blindness and ignorance of the things of God ▪ of which the Scriptures of truth declares : And first concerning the Church of the Romans , chap. 13. ver. 12 , 13 , 14. which T. C. mentioneth , where the Apostle saith , The night is far spent , the day is at hand , let us therefore cast off the works of darkness , and let us put on the Armor of light ; let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strike and envying , but put ye on the Lord Jesus Christ , &c. Doth the Apostle here charge them with walking dishonestly , because he exhorts them to walk honestly ? Nay assuredly , for he saith to them , I am perswaded of you my Brethren that ye also are full of goodness , fill'd with all knowledge , &c. Rom. 15. 14 And if they were full of goodness , then there was no room for dishonesty ; and rioting , and drunkenness , chambering , and wantonness , strife , and envying , are works of the night , and of darkness ; but he saith , The night is far spent , the day is at hand , let us put on therefore the Armor of light . Now if they had not been come to the day , how could they put on the Armor of light ? And if they were come to the day , then the night was past , and the works of darkness put off , & this exhortation he gave unto them , to stir up their pure minds by way of remembrance , as the Apostle Peter did likewise , who said , Wherefore I will not be negligent to put ye alwayes in remembrance of these things , though ye know them , and are established in the present truth , 2 Pet. 1. 12. And so this proves nothing at all for T. C. that the church of the Romans were guiltie of the same , or as great sins and abominations as is mentioned in the Tiverton Writing . And as touching the church at Corinth , although the Apostle did write to them concerning Fornication , yet he doth not say that such Fornicators were of the church of Christ , neither doth he tollerate them , though T. C. saith that Fornication was tollerated amongst them ; but doth exhort the church of Christ when they were gathered together in the spirit and power of the Lord Jesus Christ , to deliver such to Satan , and bids them to have no fellowship with such , nay not to companie with such , nor to eat with such , especially if any such were called a Brother , that was a Fornicator , or covetous , or an Idolater , or a Railer , or a Drunkard , or an Extortioner ; but they were to put away from among them that wicked person , 1 Cor. 5. chap. And surely this was not to tollerate them , as T. C. hath affirmed ; For although such might creep in amongst them , as Jude saith in his Epistle , ver. 4. That there were certain men crept in unawares , who were before ordained to this condemnation , ungodly men , turning the Grace of God into laciviousness ; yet these ungodly men were none of the church of Christ ; for though they might creep in amongst them , yet they were not of them ; and such Iohn saw , and said of them , They went out from us ; [ Mark ] They went out : Therefore they had been in , or had crept in : They went out from us , that they might be made manifest that they were not of us , 1 Ioh. 2. 19. And the Apostle did say to the church of Christ at Corinth , That neither Fornicators , nor Idolators , nor Adulterers , nor Effeminate , nor abusers of themselves with mankind , nor Thieves , nor Covetous , nor Drunkards , nor Revilers , nor Extortioners , shall inherit the Kingdom of God ; And if they shall not inherit the Kingdom of God , then assuredly they are not the church of Christ ; and this would be but small advantage to T. C. and his Brethren in iniquitie , if they could shelter themselves under such Fornicators , Idolaters , Railers , Drunkards , Revilers , &c. and cover themselves with the Name of the church of Christ , whilst as wicked , and as abominable in the sight of God , as the worst of them ; I say , This covering would be of small advantage to them , seeing the portion of such is to be shut out of God's Kingdom . And the Apostle makes a noted distinction between the church of Christ , and such wicked persons , saying , And such were some of you , [ mark ] They had been such ▪ but saith he , Ye are washed , but ye are sanctified , but ye are justified in the Name of the Lord Iesus , and by the Spirit of our God , 1 Cor. 6. 9 10 , 11. And this shews your blindness , that you cannot make a distinction between such ungodlie sinners here spoken of , and the church of Christ ; you may trulie say that you live short of the true sight and sence of God's Majestie in his churches , and among his Saints , who are thus blind , that you cannot distinguish between a member of the church of Christ , and a Fornicator , especiallie where the Scripture hath made such a noted distinction ; Might not T. C. as well have instanced Iudas for a Member of the church of Christ , as these Fornicators and unclean persons ? Yea rather ; for the Disciples were not for bid to keep him companie , nor forbid to eat with him , nor bid to excommunicate him , as the church of Christ was those before-mentioned , and therefore his being tollerated amongst the Disciples , might better have served for your purpose , from his example to endeavour to perswade people that you are , and may be accounted a church of Christ , notwithstanding your great abominations confess'd in your Tiverton Epistle ; trulie your blindness may even be felt , and if you were not quite insensible , you might blush , and be ashamed of your gross ignorance . But T. C. saith , The Apostle did not unchurch them , as the Enemies of Christ do in these dayes . Take notice Reader , Did not he unchurch those whom he delivered to Satan , and those whom he commanded the church of Christ to have no fellowship with , or not to company with them , nor to eat with them , but were commanded to put away from amongst themselves such wicked persons ? Is not this to unchurch them , according to T. C. his own expressions ? What doth he call unchurching , if this be not to unchurch them ? He saith , The Churches of Galatia were so deeply corrupted , that the Apostle wondered they were so soon removed to another Gospel , &c. yet notwithstanding ( saith he ) he owns them to be the churches of Galatia , and wisheth Grace and Peace to them ▪ &c. To which I say ▪ If the churches of Galatia were removed from the Gospel of Christ , ( which is the power of God ) then the churches of Galatia were not the churches of Christ , no more then the churches of the Anabaptists ( in whom such abomination reigns ) are the churches of Christ ; neither doth his owning them to be the churches of Galatia , prove them to be the churches of Christ , any more then T. S. his calling you the churches of the Anabaptists , proves you to be the churches of Christ . And whereas he saith , he wisheth Grace and Peace to them , and endeavours their reformation ; I say , Your reformation likewise hath been endeavoured by the servants and messengers of the Lord , whose counsel ye have rejected ; and Grace hath been tendered , and hath appeared to you , but ye have turned from it , and despised it ; and except the churches of Galatia did ( and the churches of the Anabaptists do ) return to that Gospel from which they were removed , the Peace of God neither did , nor doth belong to them , nor you ; neither could they , or can you be accounted the churches of Christ . He saith , So likewise the church of the Philippians , many so walked , of whom the Apostle saith , I have often told you , and now tell you weeping , that they are enemies to the cross of Christ , Phil. 3. 18. Yet ( saith he ) they were owned to be a Church , with their Officers . To which I say , That those who are enemies to the cross of Christ , are not the church of Christ ; for the church of Christ did glory in the cross of Christ , and were not enemies to it , Gal. 6. 14. and the preaching of it was to them ( and it is to as many as believe ) the power of God , 1 Cor. 1. 13. And the Apostle tells what is the end of such who are enemies to the cross of Christ ; he saith , their end is destruction , and that is not the end of the church of Christ . But though the Apostle writes to the church of the Philippians , of such who were enemies to the cross of Christ , yet he doth not say that the church of the Philippians were enemies to the cross of Christ , nor that any of them in particular were so . He also bids them beware of dogs , and of evil workers , &c. Doth he therefore say that the church of the Philippians are dogs and evil-workers ? But this is some of those Scriptures which are called T. C. his cloud of Witnesses , to prove that the true churches of Christ have had the same , or as great sins and abominations in them , as is confess'd in the Tiverton Epistle : Now though T. C. be a noted lyar , yet the Scriptures are true , and cannot be broken . And although by perverting and wresting the true sence thereof , thereby endeavouring to make the Scriptures speak what he would have them , to abuse the simple ▪ minded , and deceive ignorant people , he hath drawn this wicked conclusion from the whole ; That they are ( & may be owned to be ) the churches of Christ , notwithstanding their great abominations confess'd in their Tiverton Epistle . Yet now these Witnesses being honestly examined , without wresting or perverting , they are found to witness against T. C. and the same Witness which he brings to prove his assertions , doth witness against him , and proves himself to be the lyar ; and this is usual , that if the Witnesses which T. C. offers for proof of any thing , be the Scriptures of truth , they surely testifie against him , and prove him to be the lyar , and instead of witnessing for him , they witness against him . And when he affirms a thing that is so notoriously false and wicked , as that he cannot any way wrest the Scriptures to make them seem to prove what he asserts , he useth to say , That this is true ; Is so evident that it needs no proof ; or , That this is true , is so evident that he that runs may read ; and such like words ▪ witness his Looking-glass , as is at large discovered in a Book , call'd , Truth vindicated , by John Pitman , and Jasper Batt . Some other Scriptures are by him mentioned , whereby he hath endeavoured to prove the churches of Christ in former ages , to be sinful , thereby to make way for themselves to be owned as a church of Christ ; but all that he saith is to no more purpose then that which hath been already answered , & could as easily be answered , & his folly thereby made manifest , as it hath been sufficiently by what hath been answered to those Scriptures by him quoted . But he saith of those before ▪ mentioned , that they were called to repentance . What ? were they then a church of Christ , or the churches of Christ , before repentance , that he makes use of this to prove them churches of Christ , because they were call'd to repentance ? Simon Magus was call'd to repentance , was he therefore a member of the church of Christ ? And the Apostle said , that God commanded all men every where to repent ; Are therefore all men every where the church of Christ ? Oh gross darkness and ignorance , to use that as an argument to prove them to be the church of Christ because they were call'd to repentance ! And so are you call'd to repentance , and to repentance you must come , before you can be owned as a church of Christ ; for we say Christ came to call sinners to repentance ; and his Ministers were sent to turn people from the darkness to the light , and to bring them from under Satan's power unto God ; but though you have been call'd to return from your wickedness , and live , and have been invited to come to him who is the way to the Father , who gives eternal life to all that come unto him ; yet you have refused to return , and have rebell'd against the light . Neither is it onely the calling to repentance , that makes them or you the churches of Christ ; but it is them who answers that holy call , and comes to repentance , even to that repentance which is never to be repented of ; that is , to repent and forsake ; it is such shall find mercy and acceptance with the Lord , and they shall be his , and accounted members of his church in the day when he makes up his Jewels ; but as for such as have been call'd to repentance , and have not answered that holy call by obedience to him that hath called them , his call , and his loving invitation shall stand as a witness against such for ever ; and because the Lord hath called , and they would not hear , therefore when they call and cry , there shall be none to deliver them . Thou saist , That T. S hath manifested abominable hypocrisie and deceit , in that he saith that T. C. instanceth the Saints infirmities in former ages , to encourage in a state of sin , &c. when its evident ( saist thou ) that he instanceth those examples to stop the mouths of lyars and deceivers , &c. and to discover the simple and vain notions of those who would suggest that the churches of Christ are none of his , because there is sin in them . To which I say , I have answered some of those Scriptures call'd T. C. his Cloud of Witnesses , which may also serve for answer to all the rest , thereby to discover the folly and ignorance , sottishness and blindness of those who would suggest that Fornicators and unclean persons , Drunkards , Railers , Revilers , Extortioners , Thieves , covetous persons , Idolaters , and such like , are Members of the church of Christ ; and also to stop the mouths of such lyars and deceivers who say the true churches of Christ have had the same , or as great sins and abominations in them as are mentioned in Tiverton Epistle , and yet were the true churches of Christ notwithstanding . And although according to thy wonted manner , thou railest at T. S. accusing him with hypocrisie and deceit , because he saith T. C. doth encourage in a state of sin ; I say , It is evident that by what T. C. hath written , he doth more then encourage in a state of sin ; for he makes it of absolute necessity , that if any will be a Member of the church of Christ , he must be a sinner ; and that if Christ have any church at all , it must be a sinful one ; and that whosoever saith the contrary , is a hypocrite ; and so sin and wickedness must be ( as it were the condition or qualification required of all who are capable , or desires admittance into the church of Christ ; for he saith God never had yet a church in the World free from sin , nor were there ever any durst so to say , &c. And he further saith , They that call themselves the church of Christ , and say they are without sin in this mortal estate , are none of the church of Christ , for he hadnever yet any such church , nor none ever dare say so , except the Scribes , Pharisees , & Hypocrites ; & likewise he saith , That he that will not be a member of a church till he can find one without sin , is never like to be a member of any . Now who will believe that T. C. doth not write this to encourage in a state of sin ? Or if any should be so ignorant as to believe what he saith , who is it but would strive to be a sinner , especially ▪ if they have any hopes to be Members of the church of Christ ? For by his relation there can be no other plea for admittance into the church of Christ , but sin and wickedness ; for if any should be purged from their sins , and should say with John , Rev. 1. 5. He hath loved us , and washed us from our sins in his own blood ; Such comes ( by T. C. his account ) under the notion of hypoerites , and surely hypocrites are no members of the church of Christ ; therefore if Christ never had a church free from sin , it might make people afraid of losing their sins , lest thereby they should be excluded from being members of his church , and be cast out to have their portion with hypocrites ; and then , whether this be not to encourage people to live in sin , that so they may not miss to be members of the church of Christ ? Yea , and a discouragement to any that should be in danger to lose or forsake their sins , lest thereby they should be dis-priviledged of being Members of the church of Christ ? let the wise in heart judge . And as I said , It is more then an encouragement to continue in sin , if they have any hopes to continue members of the church of Christ , in T. C.'s esteem ; for if any one should come to him , and tell him that by the blood of Christ he is purged from his old sins , and that he is come , and lives in him , who saves his people from their sins , and that by him salvation and redemption from sin is witnessed ; T. C.'s words say , that such a one is an hypocrite , and no Member of the church of Christ ; for he had never yet any such church , nor were there ever any that durst so to say , but hypocrites ; neither doth he own any such Saviour , or Salvation , as is clear from his own words at a meeting at Glastonbury , where he affirmed , That he believed in a Christ that was at the right hand of God in Heaven , and not in the Saints ; therefore if T. C. may be believed , such a one were better continue in his sins , and then if he can sometimes make an hypocritical confession thereof , and mock God therewith , and ask to be forgiven , though as soon as he is gone away , he forget what he hath done , and think no more on his prayers , ( as is confess'd in Tiverton Writing ) yet such a one shall be esteemed an humble , self-denying Christian , living in the sence of his own unworthiness , and be esteemed a Member of the church of Christ ; for it seems by this Doctrine , if a man should confess and forsake his sins , ( though thereby he shall find mercy from the Lord , yet ) T. C. would account him an hypocrite , and no Member of the church of Christ ; Therefore I say , if any believe T. C. and receive his testimony , and own his damnable pernicious Doctrine , such are thereby more then encouraged to continue in sin and wickedness ; yea , they are enjoyned under the penalty of being disowned to be a church of Christ , to continue sinful and wicked , and falls under the censure of T. C. to be termed hypocrites , if ever they should overcome sin by the power of God , and make confession thereof . And thus what T. S. hath said as to this particular , is fully proved , and the abominable deceit and hypocrisie stands charged upon thine own head , who hast thus falsly accused him for hypocrisie and deceit , in a business wherein T. C. is so apparently guilty . Thou chargest T. S. to be a notorious lyar , because he saith T. C. hath spoken against the being of the Seed of God , and light of Christ in men ; for thou saist T. C. hath not affirmed any such thing , but owns the seed of God , & light of Christ in his people ; & in the next line thou saist , This light is not in all men . Now hath not T. C. spoken against the light of Christ in men , if he affirm that it is not in all men ? Who is the notorious lyar now ? He that saith T. C. hath spoken against the being of it men , when he saith , It is not in all men ; or he that saith , He never affirmed any such thing , as that the light of Christ is not in men , and yet saith , It is not in all men ? If he say the light of Christ is not in all men , then there are are some men in which ( he saith ) the light of Christ is not : And so T. C. hath spoken against the light of Christ in men ; and here thou art proved the lyar . But I shall prove that T. C. hath also spoken against the being of the Seed of God , and light of Christ in his people , if he account himself one of his people ; For he saith in his Answer to T. S. pag. 16. Our faith is not in a light within . Now if he believes not in a light within , either he doth not own the light of Christ to be in him , or else he believes not in the light of Christ , and so is out of the Doctrine of Christ , and walks contrary to his commands , who saith , While ye have the light , believe in the light , that ye may be the children of the light ; Therefore T. C. is either a child of darkness , because he doth not believe in the light of the Son of God within him ; ( for where ▪ ever the true light shines , it is to be believed in ) or else he doth not own the light of Christ to be in him . And thus what T. S. hath said , is proved , and the lye returned to rest upon thine own head . Thou saist T. S. saith , He will joyne Issue , and plead with T. C. according to the Law and the Testimony ; but first it must be considered what the Law and the Testimony is , and that he further saith , The Law is in the heart , the Light is in the heart , the testimony of Jesus , the sure Word of Prophesie is in the heart , the Word of Faith in the heart : And now come to the matter to which thou scoffingly and wickedly saist , Now he is fit for the work ; out with the Scriptures of truth , and follow the Law of his own heart , of his own imagination , and be sure Salthouse will prevail , and carry all before him . Thou hypocrite , Is this outing of the Scriptures of truth , to speak truth in the very Scripture-language ? Hath not T. S. quoted the Scriptures for proof of what he asserts , concerning the Law in the heart , the Light in the heart , the Word of Faith nigh in the heart , the sure Word of Prophesie in the heart ? And yet thou art so impudent as to say , Out with the Scriiptures of truth , and follow the Law of his own heart ; Is the Law of God in the heart ? Or the Light of Christ in the heart ? Or the Word of Faith in the heart ? Or the sure Word of Prophesie , which is the Testimony of Jesus , in the heart ? Is this the Law ? or the imagination of his own heart ? Thou hast no cover for thy wickedness here , but hast manifestly published thy folly , and thy envy , in charging T. S. for outing the Scriptures of truth , when he hath cited the Scriptures of truth for proof of what he hath spoken ; therefore because thy wickedness is so plainly and openly discovered in setting thy self through envy to oppose , gain-say , and resist the truth , the less needs be spoken in answer to it , & if any wil believe thee , or be deceived by thee herein , it is such who are willingly ignorant , and are given up to believe lyes , and their blood will be upon their own heads . But although T. C. hath cited the Law and Testimony for a Rule , yet when T. S , had proved by the Scriptures of Truth , that this Law and Testimony is within , in the heart , it 's like T. C. had no mind to join Issue , or plead with him ; for he well knows , that should he speak no more of the Law of God , or of the Testimony of Jesus , then what is manifest in him , and written in his heart , his mouth , and the mouths of many of his Brethren would soon be stopt ; for though that which may be known of God , is manifest within , ( according to the Scripture ) yet they that believe not in that which doth make manifest , but are enemies to it , they know little of God , or of his Law or Testimony , neither is it their rule . Now that which doth make manifest is light , Eph. 5. 13. But T. C. saith , Your faith is not in a light within ; therefore your Faith is not in that which doth make manifest ; and how then should you know the things of God , or his Law and Testimony , of which the Scriptures of truth declares . And thus though in words you profess God , and talk of his Law and Testimony to be your rule , yet in works you deny him , and his Law of righteousness is cast behind your backs , and the Testimony of Jesus ( which is the Spirit of Prophesie ) you have denyed , and despised , neither is his Law your Rule , or his Light your Guide , witness your own confession in Tiverton Epistle : Therefore I say Should T. C. plead onely from what of God is manifest in him , he would have very little to say , and so no marvel if he refufe to joyn Issue with T. S. upon those terms . Thou saist T. S. hath said , That T. C. is against the Saints attaining to perfection and freedom from sin whilst in this mortal state ; And thou saist , He is not against perfection by faith in Christ , their perfection to be in another ; nor is he against pressing after perfection ; but such a perfection as the Quakers boast of , he is against , &c. To which I say , The perfection which the people call'd Quakers , own , and press after , is the same which the Saints and Servants of God in all ages did press after , of which the Scriptures of truth makes mention , which is , to perfect holiness in the fear of the Lord , and to know him to work all their works for them , and in them , whose works are perfect in the sight of God , whereby all boasters and boasting is excluded ; and this perfection thou saist T. C. is against , and indeed I believe it ; and herein the truth of T. S. his words are verified . But what perfection or freedom from sin , such do own or press after , who are drawing iniquity with cords of vanity , and in whose souls such abominations reigns , and out of whose hands all weapons are wrested ( with which they should make war against sin ) I leave to the wise in heart to judge . It seems the perfection which you own , is at a great distance from you , and not holyness perfected in you , but in another , and so you imagine it shall be imputed yours hereafter , when you are dead , though you are perfecting wickedness and ungodliness all your life long ; and this imagination you call Faith in Christ ; But though we own no other perfection then that which is by Faith in Christ ( who is the perfection of his people , and is all in all to them ) yet except you know him to live in you , and know him to work in you both the will and the deed , even he of whom its said , That he came to do the will of God ; and so to know perfection and freedom from sin in your selves , wrought by another ; it will avail you nothing to say you own perfection in another ; for what the better are you to tell of perfection and freedom from sin in another , whilst you are imperfect , and are servants unto sin ? And what pressing after perfection or freedom from sin , is there like to be with such who affirm that God never had yet a church in the World without sin , and that who ever affirm the contrary , are Hypocrites ? Would any that believes this , press after that which none yet could ever attain ? Or is not this to press after an impossibility ? And if by pressing after it , they should attain to it , and make confession of it , it seems they must be accounted hypocrites ; this is small encouragement to any to press after perfection or freedom from sin . But we are not ignorant what that imagined perfection is of which you speak , and which you say you press after ; for although abominations reigns in your souls , and iniquity apparently written on your foreheads ▪ heads , and that you are even drawing it as with Cart-Ropes , yet because you can sometimes make a hypocritical confession of this condition , and therewith mock God , ( as you confess you have done often ) this is call'd a pressing after perfection : And because you have read in the Scriptures , of the Righteousness of Christ , you imagine that his Righteousness shall be imputed yours , and serve to cover your unrighteousness ; and this is your perfection ( as you call it ) by ▪ Faith in another , which you say you own and press after ; but the perfection which the people of God in all ages did press after , it seems you are against . Thou railest at T. S. extreamly , charging him with hypocrisie , wretched perverting , and to be a forger of lyes , for saying T. C. hath contradicted himself in directing his Epistle from Tiverton , to them that are called to be Saints through the immortal Seed that dwelleth in them ; and yet saith , It is language beside the Scripture to mention the oppressed seed ; For thou saist , He doth not say it is language beside the Scripture to mention the seed within , but for the oppressed seed , he knows no such Gospel expression , &c. Novv to this I say , If the immortal Seed be in them to whom that Epistle vvas directed , and that abominations reigns in them , as in the same Epistle is confess'd , I query , Whether the Seed in them be not oppr●st ? If yea , then T. C. is found in confusion and contradiction , and knows nothing of the immortal Seed of vvhich he speaks : Now where enmity is put between tvvo , if the one bears rule , then the other doth suffer oppression ; and I suppose you will grant that there is no concord or agreement , fellowship or union , betwixt the immortal seed and abomination ; for that which worketh abomination , is of the Serpents seed , betvveen vvhich , and the seed immortal , enmity isput ; and vvhilst abomination reigns in you , and that iniquity is apparently vvritten upon you , and you are dravving thereof vvith cords of vanity , the Serpent's seed is head in you , and the seed immortal is oppressed ; and thus the blind guide is fallen into the pit vvhich for another he had digged , vvho streins at a Gnat , and vvould seem to make a man an offender for a vvord , notvvithstanding the substance of the matter by him declared , be clear and evident . Thou art much offended vvith T. S. because he saith , It seems they have refused to return from their wickedness and great abominations , if T. C. may be credited , but saith he trusts they shall be found so more ; if this be to be vile , we shal yet be more vile ; for which thou utterest many bitter railing expressions against him , saying that T C. saith , If to deal faithfully with sins and sinners , if to arraign abominations , &c : If this be to be vile , we shall yet be more vile , &c. To which I say , That you have refused to return from your wickedness and great abominations , is a truth clear and apparent ; for T. C. hath endeavoured to prove you to be a church of Christ , notvvithstanding your great abominations , and saith , the true churches of Christ have had the same , or as great sins and abominations in them , as is confest in Tiverton Epistle , and that Christ never had a church in the World free from sin ; and vvhether this doth not strengthen the hands of the vvicked , ( so that they cannot return from their vvickedness ) and give encouragement to such to live in sin , let all who are spiritually minded , judge : And vvhilit you are endeavouring to vindicate your selves in such a condition , and such practises , there is small hopes , or little likelyhood of your returning from that condition . And whereas he saith , If to deal faithfully , &c. be to be vile , &c. I say , Hovv can such a deceitful hypocrite deal faithfully with sin or sinners , in whose own soul ( by confession ) such abominations reigns , & on whose own Fore-head such iniquities are so apparently written , and out of vvhose hands sin hath wrested all Weapons wherewith he should deal with it ? should not the hypocrite first pull the beam out of his own eye , and deal faithfully with his own soul in arraigning and casting out his own abominations by the power of the Lord , before he go about to pull the mote out of his brothers eye , or to deal with his sins , or to arraign his abominations ? I am sure for T. C. to tell of arraigning abominations in others , whilst abominations are reigning in his own soul ; or for him to talk of dealing faithfully with sin and sinners , whilst ( by his own confession ) he is manifested to be as bad as the worst of them , ( if not the worst of all ) and hath more need to be taken under dealing , then any of those with whom he speaks of dealing with , this renders him to be so much the more vile , as T. S. hath truly said . Some other false accusations thou bringst agaist T. S. in particular , and against the people called Quakers in general ; as , That he pleads up their own righteousness beyond all bonds , not onely of Religion , but of modesty and civillity too , and that no people upon earth are so great enemies to Christ , according to the Scriptures , as they ; & that none are more obedient to their own fancies & imaginations , then they , &c. And thou tells the old lye over again , saying , He calls the Ordinances of Christ , the Ordinances of the man of sin . To all which I say , Thou hast made it thy work to slander , and falsly accuse ; and for as much as thou hast been so often proved a lyar , I shall not spend time to answer every impertinency and false accusation , especially where no proof is offered by thee , for what thou affirmest ; but let it lie and rot , as the foame and filth of a Tlanderous spirit , which cannot touch the innocent , nor gain credit or acceptance with any people of understanding . Thou goest on with thy work propounding queries , and answering thy self , lying and perverting , slandering , and falsly accusing the innocent , digging a pit , and spreading a net for them ; but into the pit which thou hast digged for others , art thou fallen ; and in the Gin which thou hast laid , is thy own feet snared . And because T. S. saith , Without boasting we can speak it , to the praise of his grace who hath wrought all our works for us , and in us , that we are of God , though the whole world lieth in wickedness ; and that Christ hath had , and yet hath a Church without sin in this mortal Estate . Thou therefore queriest , Whether this Church without sin be not the Quakers ? And thou answerest thy self , Yea doubtless , if they onely are of God , and the whole world lyeth in wickedness , it must needs be them . And here thou hast proved T. C. a lyar ; For if it be an undoubted truth , that they who are of God , are a church without sin , then undoubtedly T. C. is a notorious lyar for affirming that Christ never had a church without sin in this mortal estate ; For John saith , We know that we are of God , and the whole world lyeth in wickedness , 1 John 5. 9. And because they were of God , they were without sin , according to thy own reasoning . Then thou queriest , Whether the Quakers have not dealt notoriously wicked with T. C. in denying their owning themselves to be perfect , and calling T. C. a lyar for affirming it , and now T. S. so openly and publikely not onely to confess it , but to plead for it . To which I answer ▪ Thou hast herein dealt notoriously wicked with T. S. as T. C. hath done with others before : For T. S. hath not said he is perfect , nor confest that the people call'd Quakers doth own themselves to be perfect ; and therefore thou art a lyar for affirming it : And because the ground or foundation of thy query is a lye , therefore I shall give no further answer to it . Thou queriest , Whether John Pitman , Jasper Batt , Robert Wastfeild , &c : ( whom thou call'st Preachers and Leaders in that Faction ) be members of the true Church , or of the Devil ? Because T. S. saith , That those that remain in sin , in the unconverted and imperfect state , and are seduced and deceived , being out of the truth , they are enemies to the cross of Christ , and are not the church of Christ . And thou saist , The forementioned persons at a Meeting at Glaston with T. C. protested that they were not perfect , nor free from sin , but pressing after it ; Therefore thou queriest , How they shift themselves from being Enemies to the crosse of Christ . I answer , Though thou hast laboured much to bring forth this work of wickedness , hoping thereby to trap the innocent , yet it will not at all serve for thy purpose , For though ( in the words of the Apostle ) we did in plainness , and in the simplicity and integrity of our hearts declare , ( which thou call'ft a Protestation ) That we were pressing forwards towards the mark of the price of the high calling of God in Christ Jesus , not as though we had already attained , or were already perfect , but were pressing after it ▪ yet this doth no more prove us to be of the Devil , or enemies to the cross of Christ , by any thing that T. S. hath said , then the Apostles words did prove him to be of the Devil , or an Enemie to the cross of Christ ; For though we did say , not as though we had already attained , or were already perfect , yet we did confess openly to the glory of God , That we did witness him come , and to live in us , who is perfect ; and that we did believe that perfection is attainable in this life through him ▪ and that having this hope , it doth purifie our hearts , even as he is pure , who worketh all our Works for us , and in us ; and that in this Faith we are pressing after perfection : And of this Faith did we make confession openly , as many can testifie ; and this is the Faith to which vve are converted , and so vve do not remain in the unconverted estate , neither are we seduced or deceived , but are established in the eternal living Truth , and not out of it ; and by the Spirit of Truth which vve have received , vve are able to judge of seducers and deceivers : And vve did likewise declare , that vve vvere by nature children of Wrath as vvell as others ▪ and that vve had long travelled under the burthen of sin , and bondage of corruption , vvhilst the strong man armed kept the house ; and that we had known the terrors of the Lord against sin : And vve did likewise say , That there is sometimes in us motions to sin , from vvhich vve are not freed , and that vve are exercised vvith temptations ; but those motions not being consented unto , nor the temptations joyned with , or entered into , but resisted in the povver of God , those motions are not imputed to us as sin ; for it is no sin to be tempted . And we did also declare , That we now vvitness the stronger come to ease us of our burthen , and to save us from our sins , and to deliver us from the bondage of corruption , that we might serve him without fear , in holiness and righteousness before him all the dayes of our lives ; and this doth not prove us to be no church of Christ , or prove us to be of the Devil , therefore vve are without the reach of thy envy , for vve are none of those which T. S. speakes of , who are enemies to the cross of Christ ; but thou hast not contrived thy Work so , as that it may serve for thy purpose ; for thou canst not strike us all at once , as it stands , which appears to be thy intention ; neither canst thou divide our Testimony , so as to take us in confusion or contradiction , which thou hast laboured after ; for if we had protested ( as thou saist ) that we were not perfect , then thou hast nothing against us as to that , it being one main charge against the people called Quakers , ( though a very false one ) that they say they are perfect ; and now if we have said that we are not perfect , then are we clear of that charge : But thou art not willing we should pass so , and therefore thou saist , thou dost question whether we did not lye notoriously , &c. And here through thy envy thou haft manifested thy folly , and in striking at us , thou hast wounded thy self ▪ For if we did lye notoriously in saying we were not perfect , then it will follow , that if we had said we were perfect , we had spoken truth ; and yet if any say they are perfect or free from sin , such are accounted hypocrites ; so if any confess that he hath not attained , but is pressing after perfection , he is suspected to be a notorious lyar , and if any ( through the love of God ) should confess to his glory that he is redeemed from sin and transgression , and brought into the glorious liberty of the sons of God , where he doth not commit sin , such a one is said to be an hypocrite . What work is here ! Confusion with a witness ! Who can escape thy slanderous tongue ? Truly thou art so drunk with rage and envy , that it even darkens thy understanding , so than thou canst not see thy folly and confusion ; but because of the perverseness of thy spirit , thou errest in thy Work , as a drunken man staggereth in his vomit . Thou sayest , The reason why thou proposest this query , is ▪ Because we ovvned T. S. to be a Minister of Christ , and vvould vvitness for him , and vvith him , so that doubtless vve must be one in vvitness . To which I say ▪ Yea doubtless , we are one in witness , and our witness is true , and doth agree together , and thou hast lost thy labour in striving to make our witness disagree ; For our vvitness is for the truth , and in the truth , and there is union and agreement , and not confusion . And thou saist , A perfect Church without sin , cannot admit of an imperfect Ministry , Pitman and Batt being Preachers amongst the quakers . I say , The church of Christ cannot admit of an imperfect Ministry ; for that Ministry which is imperfect , is unsound , and untrue ; and such a Ministry cannot be owned by the church of Christ : For the sheep of Christ know the voice of Christ , and follows him , but will not follow imperfect , unsound voices ; and although such grievous Wolves ( like thy self ) should array your selves vvith the sheeps clothing , to deceive , yet by your strange voices your imperfect Ministry is knovvn ; and by the Spirit of Truth vvhich rules in the Church of Christ , are all such imperfect Ministers denyed . But John Pitman , and Jasper Batt did declare ▪ That they had received the gift of God vvhich is perfect ; and the Apostle said , When he ascended up on high , he gave gifts unto men , for the perfecting of the Saints , for the work of the Ministry : And such who ministers from that gift of God which is perfect , their Ministry is not an imperfect Ministry . Thou saist , Thou supposest T. S. will not own two Churches , the one perfect , and the other imperfect , least there should be room for you . To which I answer , T. S. can truly allow you the title of an imperfect , sinful church , or Synagogue of Satan , who are going on in the broad way to destruction , where you have room enough to commit very great abominations , and apparent iniquities , ( by your own confession in Tiverton Epistle ) but in the Church of Christ there is no room for such ; For the church of Christ is a chaste Virgin , without spot , and cannot join to any thing that is unclean , neither can any person , or any thing that is unclean , be joyned to it ; For although the Gates of the holy City , New Jerusalem , stand alwayes open , yet there can in no wise enter into it any thing that defileth , or that worketh abomination , or maketh a lye , but they that are written in the Lambs Book of Life . And the church of Christ hath no fellowship with the unfruitful Works of darkness ; for they vvalk in the light of the Lord , and what communion hath light with darkness ? Or vvhat fellowship hath righteousness vvith unrighteousness ? Therefore whilst your abominations reigns , and you are drawing iniquity , and bears the mark thereof on your Fore-heads so apparently , ( according to your own confession ) there is no room for you in the Church of Christ , neither can you have any fellowship vvith them ; For vvhilst there is no room for Christ in your hearts , nor in your affections , there is no room for you in his Church ; And you confess that the World as a canker hath eaten out your affections to the Lord Jesus , and your minds are much , yea too much alienated from him ; but it seems by your Tiverton Epistle , that you vvill leave no room for your selves in the church of Christ , for there you promise to take some effectual course to purge sin or sinners out of the House of God . Now to purge out sin , vvould be to make such a church as T. C. saith God never had in the World ; For he saith , God never had yet any church in the world free from sin : And vvould you go about to make such a church as you have not so much as a pattern or president for ? You say in your Tiverton Epistle , That whosoever beholds you , may say , What singular thing do ye ? But now it seems you think to do something that is singular indeed , if you make such a church for God as T. C. saith he never had the like before : But are not you hypocrites by T. C.'s Words , if you should make such a church ? For he saith , None durst say that God had ever a church in the world withous sin , but hypocrites ; And if you purge away sin out of your church , then yours vvill be a church vvithout sin , which if you should confess , then you fall under the notion of hypocrites ; but if you cannot purge out sin , then you fall upon sinners , for you promise to purge out sin or sinners ; Now if you purge out sinners , do not you then exclude your selves from having any room there ? And yet this is not all that you do , onely to exclude your selves , ( if T. C. his words be true ) but you will leave no church for God at all ; for he saith , God never had a Church in the world without Sin ; and if he never had a Church without sin in the World , and now you are promising to purge sin , or sinners out of his Church , is not this to leave him no church at all , neither with sin , nor without sin ? Oh read your confusion , and blush thereat , you sottish children ; What a strange piece of Work have you promised to undertake , who say that God never had a church in the World without sin , and yet now you will undertake to purge sin out of his church ? And so you who are as vile as the worst of them with whom you intend thus to deal , are going about to do that which ( according to T. C.'s account ) none of the faithful servants of the Lord , or Ministers of Christ could ever do , that is , to purge sin out of his church , and if you cannot do that , then to purge out sinners , and so exclude your selves amongst the rest , who are abominable ones by your own confession ; and when sinners are purged out os that church which did onely consist of sinners , ( For T. C. saith , They that say they are without Sin , are none of the church of Christ ; And if they that are without sin , be none of his Church , then all that are of his church must be sinners ) I say , When all those are purged out , what becomes of that church ? Or where will the place of any one of you be found ? Or whereof must the church of God consist ? Or must he have no church at all ? Therefore mind what you are going about , left whilst you are supposing T. S ▪ will leave no room for you , in going about to purge out others , you leave no room for your selves . Thou saist , T. S. hath past sentence upon all the churches that ever was in the world , to be the churches of the Devil ; and that he hath likewise sentenced all the Prophets and Apostles in their Doctrine , and the Scriptures , to be all the Doctrine of Devils , and they the Ministers of the Devil , &c. Because T. S. hath said , That for any to perswade men to joyne themselves with , and to be members of a Church that is sinful and imperfect , is no better then a Doctrine of Devils . I answer ; Thou art sentenced for an impudent lyar , and a false accuser ; and I am sure that lyars are of the devil ; but neither Prophet nor Apostle , Scriptures , nor church of Christ , are at all concerned in his sentence , nor comes not under it ; For none of them did ever perswade men to joyne with , or to be members of a church that is sinful and imperfect , which they must have done if T : S. had sentenced them for preaching a Doctrine of Devils ; but on the contrary , they did exhort the church of Christ to seperate from such , and to have no fellowship with them , but to come out from amongst them , and not to touch the unclean thing ; and the Prophet of the Lord did complain against those that did not put a difference between the clean and the unclean ; between the holy and the prophane ; between the precious and the vile : And those that do perswade people to joyn themselves to a church that is sinful , they are the Devils Ministers , and not Christ's , and they are adding to the Devil ▪ s church , or to Satan's Synagogue , and are not adding to the church of Christ ; and the Doctrine which such do preach , is the Doctrine of Devils , and not the Doctrine of Christ , as T. S. hath truly said . And because T. S. saith , You follow cunning devised fables ; Thou saist , He calls Gospel ▪ Ordinances cunning devised fables , and that in sum he saith , our Lord Christ , and his Apostles , were cunning devisers of Fables ▪ To which I say , Deceit and Falshood hath summed up the matter , and by the falseness of the account , the wickedness of the Accountant is discovered , and he is thereby manifested to be a notorious lyar , and a false accuser ▪ but if honesty had cast up the sum , the account would have appeared otherwise . And I have already proved , That whilst you remain in that state where you stand at present , ( as appears by your confession in your Tiverton Epistle ) that all that you do , or perform in imitation of others , whilst you are not thereunto led by the Spirit of God , but your rule is without you , & abomination reigns within you , though you may call it the ordinances of Christ , or great Gospel-Ordinances , yet it is but Fables and Fancies of your own devisings , and such things as Christ nor his Apostles did ever ordain or devise for you to follow or practise ; and you might as well charge all the rest of your abominations and apparent iniquities , upon Christ and his Apostles , and say they were the devisers of them , as to say that Christ or his Apostles did devise those Fables , Fancies , and imaginations which you follow , plead for , practise , and call Ordinances of Christ ; For that which you account the best of all your doings , is as great an abomination in the sight of the Lord , if not greater then the very worst action , or most apparent iniquity which you confess your selves to be guilty of ; For the very prayers of the wicked are an abomination to the Lord ; and nothing will sooner or more certainly bring desolation upon you , then the setting up of those abominations in the stead of the Worship of God , and the Ordinances of Christ , and those Exorcists who adjured the unclean spirits in the Name of Jesus , whom Paul preached , might as well say that our Lord Christ had devised those Exorcismes which they used , because he had commanded unclean spirits to come out of people ; as you to say that Christ and his Apostles devised those Fables which you follow and plead for , and call Gospel-Ordinances , because you imagine that such things were practised in the church of Christ ; for it 's possible that those Exorcists were as much in the words of Christ and Paul , as you are ; and I am sure you are as great Enemies to the iife and power of Christ as they were ▪ And after thou hast thus wickedly and salsly accused T. S ▪ and so impudently and grosly belyed him , Thou saist , Thou must have done with Salthouse at present and thou thinkest for ever , unless there were more truth and honesty appearing in him . Oh wonderful ! that such a notorious lyar , and such a vile dishonest person as thou hast manifested thy self to be , ( partly by thy own confession , and fully and largely proved both by thy practise , and by thy principles ) should be so impudent as to accuse another for want of truth and honesty ! But although thou mightest have hopes to shelter thy self , and to escape undiscovered by accusing the innocent of the same crimes whereof thy self art guilty , yet know , that thy covering is too narrow , for thy skirts are discovered , and thy shame and nakedness doth appear , and thy refuge of lyes cannot hide thee ; and it had been much better for thee if thou hadst ended sooner , or that thou hadst never begun this work of darkness and wickedness , wherein thou hast so desperately hazarded the loss of thy precious soul , to satisfie thy cruel , envious , blood-thirsty desires , against the innocent Lambs of Christ ; Onely ( thou saist ) take this Interpreter with you , and T. C. his Answer to his Epistle , and this together , and you will find them to be a choice pair of Spectacles to help you to see into , and understand what you read in T. S. his Books . To which I answer ▪ The truth as asserted by T. S. in his Books , are so plain and clear as they stand , that whoever looks on them with a single eye , and a mind not stuft with prejudice , may easily read them , and understand them , without an interpreter ; and all who are not quite blind , and given up to believe lyes , may easily see and discover thy hypocrisie and deceit , thy railing and false accusing , thy lyes and thy confusion , without the help of a pair of Spectacles . But although thou hast done with T. S. I have not yet done wth thee ▪ for I have yet to question thee concerning a most horrible false accusation twice charged in thysheet of Paper , where thou saist , Would not these men as truly judge and condemn Saints and Churches in former ages , that were subject to the like failings and passions , were it not because they know it will not be born ? Else what meant the Answer of a Preaching-quaker , in a publike meeting of them in Bristol ? one presenting something concerning the Scripture to him , he answers , I came not to tell you of Paul , and Barnabas , and Timothy , the serpents of old ▪ but we were sent to direct them to look to the light within , &c. And thou saist , The same person , at the same time , spake the same language of Samuel and the Prophets ; and this ( thou saist ) thou hadst from credible testimony , who was present and heard him , and proposed to query to him , Whether he did own the Scriptures to be a rule for Christians to walk by . Now to this I say , The righteous Lord God of Heaven and Earth is witness for us against thee in this thing , that we the Servants of the Most High God , who are in scorn call'd Quakers , do from our hearts abhor and detest any such words or thoughts concerning the holy men of God , either Prophets or Apostles , as thou most falsly from thy envious heart , and slanderous tongue , hast cast upon us ; and we do likewise utterly disown any such to be of us , or to have any fellowship with us , or to be permitted to speak amongst us without reproof , who should declare or hold forth any such wicked , damnable , unsound , unsavoury words , as to say that either Paul , or Barnabas , or Timothy , or Samuel , or any other of the holy Prophets or Apostles , were the Serpents of old ; for of them ▪ and of their words , we have a more high and honorable esteem ; we being made partakers of the same eternal life , and have obtained like precious Faith in which they lived , and by which they obtained a good report , and have received a measure of the same spirit by which they spoke , and from which the Scriptures of truth were given forth ; and so we have the witness in our selves , of the truth of what they declared ; and I do with confidence affirm , That it cannot be proved that ever any person who is distinguished from other people by the name of Quaker , did ever either in Bristol , or elsewhere , either publikely or privately speak , utter , or declare these , or any such like words ; and therefore be it hereby known unto thee who art our accuser , and to all that own thee , and to all people wheresoever this shall come ▪ that thou art hereby charged and required to bring forth the Author , or Authors of this false accusation , which thou call'st credible testimony , that so the whole sum of this matter may be found out , to the end that those who are guilty may be discovered , and their wickedness disclosed , that to shame they may be brought , and from them and their wickedness , all that fear God may turn away , and of them beware ; and also that the innocent may be cleared , and the truth vindicated ▪ and for this cause chiefly it was that publike inquiry was made after thy Name , to the end , the truth of this matter may be known ; and therefore if thou shalt refuse thus to do , then in the presence of the Lord God , upon thy own head shall this false accusation be charged , to stand for ever ; and all that either own thee , or believe what thou hast said , and shall not endeavour to bring this matter to a just tryal , are not onely willing to be deceived by thee but also guilty of thy most abominable wickedness ; therefore until thou hast done according to what I have said , this also shall be numbred amongst the rest of thy lyes and false accusations . But it seems though thou hast done with T. S. thou haft not emptyed out all the abominable broth out of thy boiling pot , or unclean vessel , under which the fire of Envy doth continually burn ; but John Collins must also have a part of it , something to asswage thy malice , and allay thy burning heat ; and although thou canst not touch him concerning any thing which he hath written , yet thou wilt assault him with a company of lyes and false accusations , which thou hast mustered up against him , which should they be severed from the rest of that wch thou hast written , there would remain very little to be answered unto . But I shal not need to trace thee in all thy crooked waies and by-pathes , I having alreadie sufficientlie laid thee open , and discovered thy follie , and wicked lying spirit to all who have an eie open to see thee ; therefore I shall speak brieflie to some particulars , and so conclude . Thou saist , He confesseth he was one with you in the form of Truth . But where is that confession ? I am sure he doth not say any such thing in that Book to which this sheet of thine is a pretended Answer ▪ nor I think no where else ; For it is a very easie matter to prove that you are neither in the form nor power of Truth , but out of both : But this he confesseth , That he was owned a Brother by you , whilst running into the same excess of riot ; but since in mercie visited , he hath been hated and despitefullie used by some of you , which is not the Form of Truth to use any one despitefullie ▪ Thou saist , A day will come that John Collins , and others , shall not boast of their gain in leaving you , when they shall know it to be the saddest seperation that ever they made . And yet thou saist in the same Paper , ( over , and besides all the great wickednesses , reigning abominations , and apparent iniquities , whereof you confess your selves to be guiltie in your Tiverton-Epistle ) Thou knowest that you are bad and that you need purging , and more of the sence of the evil of your own hearts , and that you need a lamentation , &c. And wouldst thou perswade J. C. or any other , that ever they shall repent their leaving you , or repent that the Lord hath seperated them from such a companie ? Verilie when ever they look back upon you , and remember the deliverance that the Lord hath wrought for them , in seperating them from amongst you , they have as much cause to rejoice ( if not more ) then Lot had when he escaped out of Sodom , or the Israelites when delivered from Aegyptian darkness and bondage . Thou saist , They have seperated themsslves from the Law and Word of Truth . I say , They are seperated from a companie of hypocrites , who have cast the Law of Truth behind their backs , and have hated instruction , and rebelled against the light , following their vain imaginations , which they call Ordinances of Christ , who confess they have delighted to confess , and to word it out with the Lord ▪ and presently forget what manner of men and women they were , and think no more on their prayers , and so have mocked God often ; it is from such they are seperated : But to the Word of Truth , which is Christ the light of the World , are they turned ; and his Law ( which is light , which is written in the heart ) have they received ; and the Word ( at which you stumble ) is a lanthorn to their feet , and a light unto their pathes , who in times past did wander with you in dark and sollitarie places , and in the valley of the shadow of death , stumbling upon the dark and barren Mountains , wandering from Mountain to Hill , after those who cryed , Lo here , and lo there ; and where you are yet wandering in your vain imaginations , who knows not the Law , nor Word of Truth . Thou saist , If you could , or dare to lye as fast as they , you could quickly be as perfect , and as free from sin as they , &c. I say , Witness T. Colliers Writings , and this Sheet of thine , whether you dare to lie , or no ; I verilie believe , more impudent Liars did never appear in Print ; and you have attained to as great a measure of perfection in that part of your Fathers Work , ( who was a Liar from the beginning , and the Father of it ) as any people that ever I heard of ▪ who pretend they plead for , and follow Ordinances of Christ : But this is not our waie of perfection or freedom from sin , it is Christ the Truth and the Light , that is our waie of perfection , and by him alone it is that we have freedom and remission of sins , & not through lying , though you make use of that waie to cover your selves in your sins ; but the light hath discovered you , your bed is too short , and your covering too narrow ; Your iniquities are apparent , and your abominations and transgressions cannot be hid ; and the day is come wherein your refuge of lyes ( unto which you have leaned , and into which you have fled for shelter from the stroke of truth ) must be swept away . Thou saist , Heaven and Earth , and our own consciences doth witness , that what T. C. hath written concerning our principles , is truth . To which I say , That both Heaven and Earth , and the Witness of Truth in our own consciences , doth testifie against thee ▪ that thou art a most abominable Lyar , and a false Accuser ; and were not thy conscience seared , thou wouldst tremble to utter such damnable lyes ; but know assuredlie , that the righteous God will bring thee to judgement , where thou must give account for all thy ungodlie deeds , which thou hast ungodlie committed , and all thy hard speeches which thou hast spoken against the innocent ; and for all the lies , slanders , and false accusations which thou hast ( from the pride and naughtiness of thy malicious heart ) uttered against them : Thou saist , Note this one thing , how John hath learned to abuse the Scriptures , because he saith , ( speaking of Christ ) When he cometh in ten thousands of his Saints . Whereby I note , how little thou knowest of the being of Christ in his Saints , that seems to be offended with J. C. for speaking of the coming of Christ in his Saints ; maist thou not as well have accused Christ and his Apostles for abusing of Scripture , for saying , I in them , and thou in me , Ioh. 17. 23. And Christ liveth in me , Gal. 2. 20. And Christ in you the hope of glory , Col. 1. 27. And Christ in you except you be reprobates ; 2 Cor. 13. 5. And if in them , why not in ten thousands of them ? But what Scripture is it that J. C. hath abused ? Hath he quoted any Scripture particularly ? Or doth he say , It is thus written in such a place ? Or must he be limited by thy imagination , who thinks he thus speaks , because Jude saith , The Lord comes with ten thousands of his Saints , as thou saist the Scripture reads it ? But glory to his Name for ever , we know that he cometh in his Saints , and that he is admired in them , though you like not to hear of it , nor believe it , as T. C. affirmed at Glaston , that he believed in a Christ that was in heaven , and not in the Saints ; and all such reprobates who know not Jesus Christ in them , must know that the day is come , in which the Lord cometh in thousands , and ten thousands of his Saints , to execute the judgements written , and to take vengeance upon all ungodly sinners , for all their abominations wherewith they have provoked the Lord to jealousie ; and therefore if you are not wholly given up to hardness of heart , and blindness of mind ( but that there is in any of you , any tenderness or breathings after the Lord ) to such I say , Heare , and give eare , and no longer harden your hearts , nor stiffen your necks , nor no longer rebel against the light , but depart from the Tents of those wicked men with whom you walk , and come out from amongst them , and be no longer partakers with them in their Sins , their reigning abominations and apparent iniquities , wherewith the Lord hath been long provoked ; nor partake not with them in their vain ceremonies , and invented Will-worships , which they call Ordinances of Christ , wherewith the Lord hath been so often mocked ; but prepare to meet the Lord by speedy repentance , least his wrath break forth against you ; and while ye have light , believe in the light , lest the Lord turn it into darkness ; and when ye look for light , it be turned into the shadovv of death , and into gross darkness : And this in love is the counsel of him vvho loves your Souls , but hates your Sins , R. W. POSTSCRIPT . SInce the writing of the greatest part of this , we have received information from some of the People call'd Anabaptists , that Thomas Collier did write the said sheet of paper , and so he is the Author of that wickedness also , as an addition to his account , which is exceeding great , who even hastens to fil up his measure , that he may be rewarded according to his doings ; and indeed I verily believe , amongst all the enemies of God who hath in this day of his Sons appearing listed themselves as soldiers of Gogs army , and joyned themselves in the war with the Dragon , against the Lamb and his followers , none hath more desperately hazarded himself in the service of the prince of darknesse , then this man Thomas Collier , who hath ( as it were ) set himself in the fore-sront of the battel , & hath bent his tongue like his bow , for lyes , to shoot at the innocent , and yet is so impudent as to say , If he could , or dare to lye as fast as we , he might quickly be as perfect and as free from sin as we ; when as those very Books that he hath written against , and concerning the people call'd Quakers , we can justly account above 150. Lyes that he hath uttered ; and it is high time for all people who hitherto hath owned and followed him , to beware of him , and not to partake with him in his sins , least they also be partakers of his plagues . R. W. The End . 
A91797	----	Some briefe considerations on Doctor Featley his book, intituled, The dipper dipt, wherein in some measure is discovered his many great and false accusations of divers persons, commonly called Anabaptists, with an answer to them, and some brief reasons of their practice. In seven sections, viz. I. Dr. Featley his secret and haynous accusing the honourable Parliament. II. That he is guilty of greater errors, than to go into the water to be dipt. ... VI. Some reasons alledged against infants being baptized. A question proposed to consideration, that if it be an error to be baptized again, whether the punishment, some would have inflicted upon them, and some have suffered, be not too great? VII. How many sorts of Anabaptists he saith there are, and what they hold. Whereunto is added, what is conceived the Doctors mysticall frontispiece may more properly declare. / By Samuel Richardson. Richardson, Samuel, fl. 1643-1658. This text is an enriched version of the TCP digital transcription A91797 of text R212288 in the English Short Title Catalog (Thomason E270_22). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 63 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91797 Wing R1414 Thomason E270_22 ESTC R212288 99870926 99870926 123324 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91797) Transcribed from: (Early English Books Online ; image set 123324) Images scanned from microfilm: (Thomason Tracts ; 45:E270[22]) Some briefe considerations on Doctor Featley his book, intituled, The dipper dipt, wherein in some measure is discovered his many great and false accusations of divers persons, commonly called Anabaptists, with an answer to them, and some brief reasons of their practice. In seven sections, viz. I. Dr. Featley his secret and haynous accusing the honourable Parliament. II. That he is guilty of greater errors, than to go into the water to be dipt. ... VI. Some reasons alledged against infants being baptized. A question proposed to consideration, that if it be an error to be baptized again, whether the punishment, some would have inflicted upon them, and some have suffered, be not too great? VII. How many sorts of Anabaptists he saith there are, and what they hold. Whereunto is added, what is conceived the Doctors mysticall frontispiece may more properly declare. / By Samuel Richardson. Richardson, Samuel, fl. 1643-1658. [2], 18 p. [s.n], London, : Printed, Febr. 25. 1645. A reply to: Featley, Daniel. Katabaptistai katapystoi. The dipper dipt. or the Anabaptists duck'd and plung'd over head and eares, at a disputation in Southwark (Wing F585). Reproduction of the original in the British Library. eng Featley, Daniel, 1582-1645. -- Katabaptistai katapystoi. Anabaptists -- England -- Early works to 1800. A91797 R212288 (Thomason E270_22). civilwar no Some briefe considerations on Doctor Featley his book, intituled, The dipper dipt,: wherein in some measure is discovered his many great an Richardson, Samuel 1645 12032 13 0 0 0 0 0 11 C The rate of 11 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Some brief CONSIDERATIONS On Doctor Featley his Book , intituled , The Dipper Dipt , Wherein In some measure is discovered his many great and false accusations of divers persons , commonly called Anabaptists , with an Answer to them , and some brief Reasons of their Practice . In seven Sections , viz. I. Dr. Featley his secret and haynous accusing the honourable Parliament . II. That he is guilty of greater errors , then to go into the water to be dipt . III. His false Accusations against the Anabaptists , examined and answered . IV. How in a Disputation hee discovered his subtilty and pride . V. That he justifieth dipping in rivers to be a lawfull manner of baptizing . VI . Some Reasons alledged against Infants being baptized . A question proposed to consideration , that if it be an error to be baptized again , whether the punishment , some would have infflicted upon them , and some have suffered , be not too great ? VII . How many sorts of Anabaptists he saith there are , and what they hold . Whererunto is added , what is conceived the Doctors mysticall Frontispice may more properly declare . Blessed are yee when men revile you , and persecute you , and shall say all manner of evill against you falsly for my sake : Rejoy●● , and be exceeding glad , for great is your reward in heaven , for so persecuted they the Prophets which were before you , Mat. 11. 12. See Mat. 19. 29. By SAMUEL RICHARDSON . London , Printed , Febr. 25. 1645. Some brief CONSIDERATIONS On Doctor FEATLEY his Book intituled , The DIPPER Dipt . Section I. Doctor Featley his secret and haynous accusation of the honourable Parliament . DOctor Featley , under the colour of aiming at Anabaptists , strikes the Parliament , and secretly wounds them with his malignant pen , in his Epistle to his friend , hee complains of his corporall thraldome , and that his pressures are unsufferable , his person confined , his estate sequestred , his losses unvaluable , his books and both his pulpits taken from him , that his friends & himself sought earnestly , but could not obtain that liberty which Paul injoyed when he was in prison in Rome , to preach the Gospel to his fellow-prisoners : observe , what doth he not say , that the Parliament are hinderers of the preaching of the Gospel of Christ ? What , are they worser then Heathen Emperours and Magistrates ? can they not be prevailed with , to yeeld that the Gospel should be preached to prisoners ? &c. O heavie charge ! It seems he hath a great mind to preach the Gospel , but the honourable Parliament have had cause enough to fear that he would so mixe it with the leaven of malignancy till hee had so sowred it , that all that should taste of it , were in danger to be poysoned with it ; and so they did justly , in hindring him from preaching such a Gospel as this is : and in pag. 32. the government of Archbishops , &c. is not Antichristian , contrary to the Ordinance of Parliament , and nicknames them Brownists and Barrowists that hold so : and in p. 214 , 215 , 216. he saith , this kind of sacriledge we speak of , whereby Churches and Churchmen are defrauded of their due , is no better nor worse then robbing God , and pronounceth a curse upon a curse to them ; what doth he lesse , then charge the Parliament with sacriledge ? what punishment he deserves , I leave it to them whom it concerns : Also he saith , p. 70. ( speaking of the Separatists and Anabaptists ) that the Magistrate , who , though by present connivence seems to give them line , yet no doubt it is , that they may the more intangle themselves , and more easily be caught ; as if the Parliament ●ought to insnare any that are loyall to the State . Suppose they conceive they are in an error , how knowes hee , but that their forbearance is out of a desire and hope , that upon their better information they will gladly ●●forme what is amisse , themselves considering that many of the Separation and Anabaptists are well known to be honest and conscionable men , both towards God and man ? and concerning the Doctor , when he reckoneth up the enemies of the State , in his Epistle to Mr. Downam , he doth not name the malignants to be any of them , which declares he is not yet healed of his malignancy . Sect. II. Wherein it appears that the Doctor is guilty of greater errors , then to be dipped in the river . DOctor Featley holds these errors , viz. that Archbishops , &c. are not Antichristian , p. 32. and that the Ceremonies of the Church of England are not Idolatrous nor Antichristian , p. 32. that Baptisme is a means of salvation , and p. 40 , 41 , 50. that it is the remedy of originall sin , p. 41. that regeneration by water , is to take away the filth of sin ; p. 41. that children of faithfull parents receive some measure of grace in their infancie ; p. 59. that there is no command or example , that women took the Sacrament , that the river is defiled by dipping a man or woman into it ; he saith , baptizing of Infants began in the Apostles dayes , p. 19. and yet no man can name the time when it began , p. 52 , 53 , 66. ( which is so high a contradiction , as no illiterate man can reach it ) also he saith , that those children which cannot be taught , may be made Disciples by their parents , p. 39. or God fathers , p. 57. and that children make a profession of their faith and repentance at their baptisme by these sureties , p. 76. might he not as truly say , that the faith of their parents or godfathers is given to the children , and so it 's theirs ? illiterate men must of necessity refer these things to the School-men , as Tho. Aquinas , &c. Also he saith , that Baptisme is the entrance into the Church , p. 23 , 46. 63. and hee that is cast out of the Church , upon repentance must be received in again , p. 29. then it seems he must be re-baptized , else how shall he get in if it be the entrance ? so by the Doctors doctrine he holds re-baptizing , which we deny , and so he is an Anabaptist , and not we : also the Doctor saith , that Christ is the Son of God , not only in respect of his temporall generation , but also in respect of his eternall generation , p. 3. and that the Spirit is said to proceed from the Father , because he proceeds from the Father originally ; and that the Spirit hath a dependence from both , pag. 23. But if Christ , as he was God had a beginning , he could not be God if he had no beginning . How can Christ , as he is God , be the Son of God in respect of his eternall generation any more then the Father is his Son by eternall generation ? Secondly , if the Spirit of God be God , ( as he is ) equall with the Father and the Son , all three infinite , without beginning , each having the whole divine essence , and yet there is but one essence : how can the Spirit proceed from the Father originally , any more then the Father from the Spirit ? and how can the Spirit of God have any more dependance upon the Father and the Sonne , then they have upon him , seeing whatsoever is infinite , can have no dependance upon any thing ? Therefore the Doctors words contain in them the nature of blasphemy ; and to define how one can be three , and three but one , & alwayes so remain , is above the reach of any man : I may say to him , as Mat. 7. 3. Luk. 6. 41 , 42 Sect. 3. Wherein is contained Doctor Featley his large conscience in laying so many and false accusations and wicked errors , which he ( like a mad man ) shoots desperately against the Anabaptists ( as he calls them ) to wound their reputation , that they might appeare more vile in the eyes of the ignorant , and procure their destruction . THe Doctor chargeth the Anabaptists in the Title page of his booke , with high attempts against the State , which I confesse were an impiety insufferable , and all that are guilty of this charge , ought to die for it : But in no place of his book he doth so much as offer to prove the least part of this charge against any one of this Kingdome , or the next to it ; hee speakes as if two or three in Germany whom he pleaseth to call Anabaptists , which he saith were guilty of this sinne : But what is that to us if they be guilty of these & the like wickednesses ? should not the Doctor have done better to have written his book in their language ( if he be not illiterate in it ) and sent it into those parts of the world as a means to reforme them ? As for our parts , we can justly plead , Not guilty , and challenge all in the world to prove it against us if they can . If the Doctors meaning be that we are guilty of rebellion , because we side with the Parliament against those that goe about to destroy the Kingdome : Wee answer , we doe so to preserve the State , and this is not against the State . But the Doctor saith , that we are a cruell and bloody Sect , by imbroyling Kingdomes in warres , and by raising persecutions against Gods servants , page 210. Answ. It is well knowne that we were not the causers of these warres , and our desires are , that God would end them , and settle truth and peace in all places in the world . And it is well known , we desire no man might be forced against his judgement and conscience in any way of worshipping of God ; no not to the true worship , but rather to pray to God to open their eyes , and wait with long patience till God perswade them ; and if they never see the light to walke in it , to leave all to God . And if so , which way doth this tend to persecution of the Saints , let all judge . But he saith , wee are a lying and blasphemous Sect , yet he alledges not one proof to prove us so , and wee are content that your bookes with ours may be examined , to see which is the lying and blaspheming Sect. Also he accuseth the Anabaptists to be an impure and carnall Sect , p. 207. yet he brings not any one instance of any one act of uncleannesse of any one Anabaptist in all England . And seeing hee could not produce any witnesse of such a thing here , he for proof steps to Rome to search the Popes , and names three of them , Sergius , Gregory , and Leo , and that the Pope tolerated Stewes , ( he might as well have said , a Priesthood with holy Orders . ) But the Doctor is not ignorant that these Popes were not Anabaptists : but suppose they had , is this a good reasoning to say the Churches of Christ in the Apostles dayes , were a filthy unclean Sect , and for proof name 1. Cor. 5. 1. that one was guilty of fornication , yea one who had his fathers wife : And to say the Priesthood of England are a filthy and unclean Sect , and for proof alledge what the Priests of England have been guilty of , neer our doores , as one John Wilson , committed buggery with fifteen men . See the first Century of scandalous Ministers , p. 1. &c. And , Doctor Featley , if you please to joyne issue with us , we will confine our selves to this Kingdom , whether your Sect of Priests , or us be most guilty of uncleannesse , and upon that side it falls by the clearest proofe , shall with my consent , be chronicled for the filthy and unclean Sect. So he makes a dreadfull noyse of the fearfull judgements of God that befell the Ringleaders of this Sect , and of their deaths ; and to prove this , he names Elymas the Sorcerer , who was struck with blindnesse , p. 218. but hee was not an Anabaptist , but withstood the Apostles , and the truth they professed , and they practised dipping . So that he is recorded for an example for others , that they oppose not Christs servants , and the truth they professe , lest God meet with them also in like manner ; but he names 200 and odde were put to death , who were , as he saith , Anabaptists . Answer . This is no more then the Scripture saith , Rev. 13. 7. They shall make warre with the Saints and overcome them . He saith in Vienna some Anabaptists were tied together with ropes and drowned , two were burned beyond Southwarke , and a little after five Dutch Anabaptists were burned in Smithfield , pag. 55. It rejoyceth us that men suffer for any truth ; behold how he honoureth those men that suffered : But he saith , they dip one another after their manner with a kind of spell , containing the heads of their erroneous tenets , and their ingaging themselves in their schismatical covenants . We answer , The manner of our baptisme is as the Apostles was , and there is no other words expressed in our baptizing , then what is expressed in the 28 of Matthew part of the 19. verse , and no mention of any tenets , much lesse erroneous ones : nor no words of any covenants are mentioned at all . Wee confesse when any is to be baptized at the water side , the administrator goeth to prayer sutable to the occasion , and after goe both into the water , and useth the words Mat. chap. 28. part of the 19. verse ; and comming forth again , they goe to prayer againe , and also returne thankes to God , and how this can be a spell we cannot see . But he further accuseth the Anabaptists , for running into corners to meet in . We answer , If he mean houses to be the corners , we confesse it , and they are the best places we have ; but if he or any other will doe us so much favour to procure more larger and publick places for us to meet in , we are ready to embrace them with much thankfulnesse . But , saith the Doctor , they goe men and women together stark naked into their Jordans , pag. 36. & 203. Wee answer , wee abhor it , and deny that ever any of us did so , and challenge him to prove it against us , if he can ; & if he cannot , it is fit he should be known for a slanderer , if he deserve no punishment for it . But he saith , the Anabaptists are an illiterate and sottish Sect. We answer , Some of them know many letters , and if they can do no more , I see not how it can be truly affirmed they are illiterate . Yea but it seems in the Doctors account they are not so good scholars as he is ▪ I freely confesse it , and I perceive the Doctor hath skill in one tongue that will never doe him good , and I desire to be ignorant of it ; but one may wonder that he so much inveyeth against illiterate men , seeing he saith , in p. 200. that God in the first planting of the Gospel , made use of illiterat men , that all may know , that he that planteth and he that watereth is nothing ; and further saith , p. 14. I confesse we read of one Fumentius , a lay-man , who in his travels , converted many to the Christian Faith : ( and Dr. Fulk confesseth in his Confutation of the Rhemist Testament , of a woman that converted a great many of them who lived in the Island to which place she was carried captive ) But Dr. Featley saith , the learnedst men have proved the worthiest Instruments ( bravely spoken ) 2 Cor. 10. 17 , 18. the summe is , therefore now all illiterate men must for ever hold their peace , at least in England , and in case any travell into any Island , where there are some unconverted , if there be no Doctors there , illiterate men may see what God will do by them . But the Doctor chargeth the Anabaptists , p. 10. to be uncertain of their grounds , because sometimes they plead one thing , and sometimes another . Answ. No , variety of grounds and reasons against a thing , may arise from the clear discovery of the truth to them and from fulnesse of perswasion in the judgement , as illiterate men conceive . But , saith the Doctor , in his Epistle , the Separation and Anabaptists upbraid the State with their merit , in hazarding their lives and estates in these present wars . Answ. No such matter , they do but only declare their loyalty to the State , being urged to it by some , who falsly accuse them to be enemies to the State ; and I conceive they accuse them to be enemies , out of a desire that they be lesse friends to it ; and some conceive , the Doctor , and such as he is , seek the destruction of the State , in seeking to deprive the State of the help of many ( who are faithfull and loyall to it . ) But , saith he , Anabaptisme was condemned long since by the Greek and Latine Churches ; mark how the Doctor bears himself upon humane authority ; then it seems you cannot say it is condemned by Jesus Christ in his Word ; but the Doctor confesseth , that generall Councels have sometimes most grossely mistaken error for truth , and Idolatry for true Religion , p. 92. then it 's no wonder , if the Doctor erre with his Greek and Latine Church : and seeing the Doctor affirms that the example of Christ and his Apostles doth not bind us without a precept , p. 37 , 38. with what reason or conscience doth he urge against us , yea , and against Christs command , his Greek and Latine Churches , without a precept ? doth he not set them herein above Christ himself ? The Papists pretend antiquity , and brag of their universality against the truth . Wee know error is ancient , and spreading ; but truth was before error , and baptizing by dipping was before baptizing by sprinkling ; he may name to us as many men as he pleaseth , but hee must tell us where it is so written in the Scriptures , so as we may reade it , before we shall believe them , Luke 10. 26. But the Doctor chargeth us in his book , with many things that we hold : That no malefactor ought to be put to death , That it is lawfull to have more wives then one at once , That a man may put away his wife if shee differ from him in point of religion , That we are to goe naked , and not be ashamed , That we hold it lawfull to slay wicked Magistrates , That no Christian may goe to law , but right himselfe by violent means , That wicked men have no propriety in their goods , but all things ought to be held in common , That we maintain pretended Revelations , That Christ took not flesh of the virgin Mary , That there is no originall sinne , That men have free will in spirituall actions , That election is for foreseen faith and repentance , That God gives all men sufficient grace to be saved , That a man hath free will of himself to accept or refuse grace , That Christ died indifferently alike for all , That a true beleever may fall away from grace totally and finally , And that wee hold Libertinisme & Familisme , and such like stuffe which we utterly abhorre and detest ; and if God permit , wee shall in the next impression of the Confession of our Faith , more fully declare jointly what we believe , and therefore I will not answer his exceptions , which he makes at some of the Articles , but leave it to them to answer for themselves , which will be ere long , if God permit ; but sure I am , all this poyson ( which he chargeth upon us ) is drawn out of the impure fountaine of divers Heretikes , in which he laboureth to drown us in ; and I wonder how his conscience would permit him to heave so many untruths into the Presse : but ( as Christ saith , Iohn 16. 2. and ) he was encouraged by Sleiden , Gabriel , Abres , Alstedius , and others , oh me thinkes I heare the Presse grone , if not sweat under the burden of so many heavie charges ; and sure his grones will be much greater when God opens his eyes , and shews him what he hath done , which the Lord in mercy doe , if it be his will . I hope I may say as Christ did , Father forgive him , for he knowes not what he hath done , ( Matth. 5. 44. ●1 ▪ 12. ) Sect. IV. Whererin appeares in the Doctors disputation , his subtilty and pride . AFter he had condemned the point in question for an error , the Doctor saith , I could wish you had brought Scholars with you , who know how to dispute , which I perceive you cannot do . Answ. Observe , how before he disputes , hee vilifies the point in question , and those that maintain it . But saith the Doctor , there are but two wayes of disputing : first , by authority : secondly by reason . First , by authority , if you will dispute in Divinity , you must be able to produce the Scriptures in the originall language . Answ. But why may you not as well say none can dispute in divinity unlesse they can produce the same copy of the Scriptures which the Apostles wrote , and seeing you cannot do that , you are not fit to dispute your self : for , saith hee , in translations there may be , and are errors , for no translation is are simply authenticall , and the undoubted Word of God . We may say the same of your Hebrew and Greek copies , seeing you cannot produce the first copy , how know you but your copies are written and printed false ? see pag. 109. Can no Writer , if he pleaseth , write contrary to his copy ? as for printing , I may say the same , printing is not above 250. yeers standing . Dr. Fulk in confutation of the Rhemist Testament justifieth the English translation of the Bible , and you have the same reason to doubt of the writing or printing of your copy as wee of our translation ; and if you may depend upon the Writer or Printer of your copies , why may not we do the same of our Translators , they doing it upon oath ? but truth must not be taken by tradition ; and if the knowledge of Hebrew , Greek , &c. be sufficient to teach them the minde of the Spirit of God , then all that know the tongues must of necessity know the minde of God in the Scriptures , and if so , Apollo being a learned man , and saw the first copy of the Bible , should not need to learn of Aquila a tradeseman ( one of the Laity ) and Priscilla his wife , the Word of God more perfectly as he did , Acts 18. 26. And what is the reason you agree not among your selves about the minde of the Spirit of God in his Word ? so that some of you in your Expositions , differ as much as light and darknesse ; and if our translation be true , then we may know the meaning thereof as well as you ; and if it be not true , tell mee , what is that preaching worth which is proved by a false translation ? And if we must believe contrary to our translation , because you that know the originall say so ; ( what is this but an implicit faith , & so human ? ) And seeing you so differ among your selves about the meaning of the Spirit of God in them , tel me how I shal know , which of you I am to believe : also some who know the originall , affirm some one word will bear 7 or 10 divers significations , how do you know which of them is intended by God , unlesse hee reveale it to you ? and if he please , hee can reveale it to illiterate men ; God hath hid that from the wise , which he hath revealed unto babes ; God saith , the naturall man cannot perceive the things that be of God ( though he be learned ) surely no man can know the things of God , but he to whom the Spirit will reveale them unto . The Word , saith hee , revealeth to us the deep things of God by his Spirit , 1 Cor. 2. 10. he doth not say by Greek and Hebrew , &c. But it will be objected , Cannot learned men understand the Scriptures as well as illiterate Asses , as the Doctor calls tradesmen ? I answer , yes , both alike , not at all of themselves . But are there other means and helps to the understanding the Scriptures without Greek and Hebrew ? yes , only the self-evidencing light of the Spirit of God , which first inspired the Pen-men of Scriptures , is in the hearts of the Saints , the only Interpreter of the Scriptures . Secondly , the knowledge of the body of Divinity , or the Analogie of the faith , to which the Scripture is to be referred for its right interpretation . Thirdly , the Law of God written in the hearts of the Lords , which savoureth the truth , and disrelisheth errorr . Fourthly , help to the understanding the Scriptures , is the manifold experiences of varieties of temptations , and the experiences of the work of Grace in the soul . Lastly , to compare Scriptures that are dark with Scriptures of the same nature that are more plain , and so to let the Scriptures expound themselves . I conclude this , all men are pur-blind , yea dead , till God gives life , and opens mens eyes . And although humane learning is necessary for translating the Scriptures , &c. yet many Idolize it , as the children of Israel did their golden Calf ; the issue of the conference , as he saith , p. 18. was , that they were not able to withstand the truth ; it seems he was , hee saith , the Knights and Ladies thanked him , but he cannot say he did deserve it : and he saith , the Anabaptists went away discontented and grieved . Answ. It seems they were very sorrowfull , to see his great blindnesse and hardnesse of heart ; and he saith none of them ever after that troubled him any more ; it seems they could do him no good , and so they resolved to leave him to God , till he shall please to open his eyes , Luke 11. 25 , 26. Sect. 5. That Doctor Featley justifieth dipping in Rivers to be a lawfull manner of baptizing ; in which he justifieth the practice of the Anabaptists in their manner of baptizing . DOctor Featley in p. 33. 71. 223. 224. saith , Whatsoever is alledged for dipping , we approve of , I grant that Christ and the Eunuch were baptized in the river , Matth. 3. 16. Acts 8. 38. John 3. 23. And the Church of England approves of dipping , and that such baptizing of men hath been , and is , and may lawfully be used ; yea , and is fit to be used in warm seasons , and the word Baptizo sometimes signifies to dip . Answ. Now you justifie our practice ( for we doe no more ) in warm seasons : and as for those that chuse cold seasons to be baptized in , doe they not suffer sufficiently for that falt ? I beleeve you would judge so if the case were yours , though your Epistle declares the contrary , and pag. 70. I conceive he should have declared to us when the times are , the word signifieth dipping , or what Scriptures they be that will beare that signification . Also , it is worth the observing , that baptizing of beleevers in rivere , by dipping , is so clearly expressed in the Scriptures , that the enemies to it are forced to confesse it ; and may not one wonder how hee durst condemne any for doing of that which he confesses the Scriptures approve of ? but I leave him to consider Rom. 14. 22. Sect. 6. Some Reasons alledged against Infants being baptized . WE contend for the perfection of the last will & testament ( of our Lord & Saviour Jesus Christ ) that it is as perfect to direct in the administrations of the ordinances therof , as the old Testament was to direct in the administrations of the ordinances therof , in wch was expressed , first , who was to administer circumcision , Gen. 17. 9 , 11. & 21. 4. Secondly , who should be circumcised , every male child , born in the house , or bought with mony , Gen. 17. 10. 12. 13. Thirdly , the time when , he that is eight dayes old shall bee circumcised , &c. Gen. 17. 12. Fourthly , the place of circumcision ; ye shall circumcise the flesh of your fore-skins , Gen. 17. 11. Fifthly , the manner , which was to bee cut . But if Infants are to be baptized , because they are the subjects of baptisme , then if the new Testament doe not expresly command infants to be baptized , the time when they are to be baptized , and by whom they are to be baptized , and the manner how they are to be baptized ; but if the new Testament expresseth any of these things , with the manner of sprinkling , & the place where they are to bee sprinkled , we desire they would shew it us , wch they confesse they cannot , it followes by their doctrine , the new Testament gives us not as expresse direction in the administration of the ordinances thereof , as the old Testament did for the ordinances thereof ; and so the new Testament to come short of the old . But the new Testament expresly commands who shall baptize , Matth. 28. 19. Goe yee , teach and baptize . Secondly , the persons who are to be baptized , such as repent and beleeve , and confesse their sinnes , and professe their faith , both male and female : Make Disciples baptizing them , Matth. 28. 19. When they beleeved they were baptized both men and women , Acts 8. 12 , 13. If thou beleevest with all thy heart , thou mayst be baptized , Acts 8. 36 , 37 , 38. Repent and be baptized , Acts 2. 38. And they that gladly received the Word , were baptized , vers. 41. And they were baptized in Jordan , confessing their sinnes , Matth. 3. 6. Mark 1. 4. 5. Such as have received the holy Spirit , are so to be baptized , Acts 10. 44 , 47 , 48. Thirdly , the time when they are to be baptized , when they declare their faith , Acts 8. 37. 38. they are not to tarry , but to bee baptized as soon as possibly they can , as Acts 22. 16. Fourthly , the Element , water . Fifthly , and the manner how they are to be baptized , they were to be dipped in the name of the three Persons , Matth. 28. 19. they were dipped in Jordan , Matth. 3. 6. Jesus being baptized , went straightway out of the water , Matth. 3. 16. John was dipping ( that is , baptizing ) in Aenon , John 3. 23. And they went both down into the water and baptized him , Acts 8. 38. So you see it is plainly set downe what persons are to be baptized , who are to baptize them , when they were to be baptized , and the manner how they were to be baptized : therefore the new Testament is as cleare as the old , and Christ as faithfull as Moses to appoint how every thing should be done ; and also that such persons that are so qualified as aforesaid , have right to baptisme , and none but they , because God excludes all from his holy covenant , and to have any right in the outward dispensations thereof , but onely such as beleeve , Rom. 11. 20. Heb. 3. 18. 19. & 4. 1 , 2 , 3. & 11. 5. 6. Rom. 9. 7 , 8. Gal. 3. 22 , 26 , 29. God denies fellowship and communion with them that doe not beleeve , John 3. 5 , 6 , 36. Heb. 11. 6. Rom. 8. 9. onely such as he hath elected in Christ , and so appeare by some fruit and effect of the same , as appeares , Rom. 8. 29. 30. Rom. 11. 7. Ephes. 1. 4 , 5 , 6. 2 Thess. 2. 13 , 14. 1 Pet. 1. 2. Acts 2. 47. Acts 13. 48. Those that God owns for his , are purchased by his blood , who are called , chosen and faithful , 1 Pet. 2. 5. 9. Jam. 4. 23. Ephes. 2. 19 , 20 , 21 , 22. & 4. 16. 1 Cor. 12 , 12 , 13. Ephes. 5. 25 , 26 , 27. Acts 20. 28. Rev. 17. 14. And because infants have not repentance from dead workes , and faith towards God , which precedes baptisme , as appeares Heb. 6. 1 , 2. Acts 8. 36. 37. Acts 2. 38. So also rising with Christ is an act required of all that are baptized , which act infants cannot performe , Col. 2. 12. therefore they are not fit subjects of baptisme ; also infants are not to be accounted such as beleeve , as appeares Rom. 10. 14. If any say , we cannot require faith and repentance of infants ; I answer , no more can we require them to be baptized . Baptisme presupposeth it , being an ordinance to confirme grace , & none can rightly presuppose grace without some appearing ground , seeing faith & obedience to Christ , is not naturall : but baptisme is forced upon infants against their wills , contrary to Zeph. 3. 9. Object . But infants may have grace . Answ. What doth not appear , is secret , and secret things belong to God , Deut. 29. 29. what infants may have , is one thing , and what they can be proved to have , is another : wee pronounce nothing of infants , but leave them to the Lord . Object . Baptisme succeeds Circumcision , therefore as infants were circumcised then , so are infants to be baptized now . Answ. Circumcision of the heart succeeds in the place of circumcision in the flesh , as appeares , Rom. 2. 29. Circumcision made without hands , commeth in place of circumcision made with hands , as Col. 2. 11. with Ephes. 2. 11. As circumcision of the flesh was an earnest of the inheritance of the land of Canaan to the Israelites , the holy Spirit of promise is the spirituall seale and earnest of our inheritance , Ephes. 1. 13 , 14. And if baptisme did succeed circumcision , yet the subject of the new Testament doth not succeed the Old : for no rejected Esau or Ismaelite , are to be admitted either to union or communion with the Church of Christ under the new Testament : the two Testaments are as two Wills , containing legacies bequeathed to such whose names are expresly set down in the same , as Rev. 21. 27. In the old Testament , as the first Will , a male of 8 dayes old , or a Proselyte , Exod. 12. 48 , 49. Gen. 17. 10. — 14. 23. 25. John 8. Phil. 3. 4. 5. So in the new Testament , as the last Will of Christ , the legacies therein contained are given to such as beleeve , & none else , Gal. 3. 14 , 23 , 29. Rom. 8. 17. & 14. 11 , 12. Gal. 3. 6. 7. these are begotten again by the Word , born of the Spirit , the children of God , the true heirs of the kingdom of Christ , wth the privileges therof , as Jam. 1. 18. 1 Pet. 2. 23. John 1. 12. 13. 1 Jo●. 3. 9. 10. Those that beleeve are the seed of the righteous , & of the promise , Esay 43. 5. with Rev. 12. 17. Gal. 4. 26. 31. Infants not being such , are not to be baptized . The new Testament succeeded the old , therfore must we observe the same order they did , all the whole houshold of every family among the Israelites in Egypt , as well children as others , were to eat the Passover , Exod. 12. 3. 4. and the Lords Supper succeeded that , then it followes children and all must eat the Supper : besides , God did never take in the body of the Gentiles to be his Church , as hee did the Jewes ; ergo , the argument is not the same . The Jewes Church stood not by faith and circumcision of heart ( as the Church of the Gospel doth ) but stood meerely upon nature and circumcision of the flesh . Object . But baptisme is as large as circumcision , Ergo Infants . Answ. Baptisme is both to male and female , therefore larger : circumcision was only to males . Baptisme is both to Jew & Gentile , and so is the covenant , yet infants are not to be baptized . Obj. But Believers children are holy , 1 Cor. 7. 14. therefore are to be baptized . Ans. This doctrine takes away the being of actuall sin , else they could not be holy ; this is contrary to Psal. 51. 5. the unbelieving wife is termed holy in the same place , therefore shee must also be baptized as well as the child : so the unbelieving Jewes were termed holy , when they were broken off , Rom. 11. 16. What is it to be holy ? it may be , you will say , to be under the Covenant . I demand , when do Infants come under the Covenant ? when they are conceived ? or when they are born ? or when their parents are converted ? if it bee answered , that Infants begotten of believing parents , come under the Covenant in their conception , Psal. 51. 5. and Infants borne come under the Covenant when their parents are regenerate ; then it appeareth , that the Covenant is conveyed to their children by generation , and by filiall relation ; but that which is a means to bring an Infant under the Covenant , is a means to bring them under Justification and Sanctification , then it must follow , that wee must account all the children of ( believing parents ) naturall birth , to be under Justification and under Sanctification , because they are holy , that is , as they say , under the Covenant : but prove by Scripture that this holinesse signifieth true sanctification , or to be under the Covenant . The holinesse of the child here , is meant lawfully begotten , which is call'd holy or godly , Mal. 2. 14 , 15. the sanctity or holinesse of the wife , is meant lawfull marriage , contrary to Ezra 10. 2 , 3. as 1 Thes. 4. 3 , 4. there is other kinds of holinesse ; one of things dedicated to holy uses , as 1 Sam. 21. 5. so there is a sanctification by the Spirit , which is called holinesse , Heb. 12. 14. so there is a holinesse being free from sin ; and thus was Christ in the Virgins womb , this is called holy , Luke 1. 35. there is a holiness of actions , when they are outwardly according to the Word that makes an outward holinesse , &c. let them prove which of these holinesses is meant by this Scripture . Obj. But children are in the Covenant , and so are to have the seale of the Covenant . We demand what Covenant it is they intend , if to the old Covenant , to the old Covenant seals we send them ; if they say they be in the new Covenant , I deny it : for Abraham , Isaac and Jacob were believers , as the Scriptures affirm , yet of their children God testifieth , that but a remnant of them shall be saved : Rom. 9. 27. considered with Rom. 9. 13. Gen. 17. 19 , 20. Now if the new Covenant be as Jeremy reports , Jer. 31. 32 , 33 , 34. and as is expressed , Heb. 8. 8. & 10. 15 , 16 , 17. then God , who keeps Covenant , must ( needs be true in what he promiseth ) writes his Lawes in the hearts of all believers children , they being within the Covenant , and their children must also be saved , which yet the Scripture denies : Rom. 9. 27. Isa. 1. 9. Rom. 9. 29. but it 's believing the doctrine of the Gospel proves persons to be in the Covenant , the promises are all confirmed in Christ ; no interest in Christ , no interest in the Covenant and promises thereof , 2 Cor. 1. 20. Rom. 10. 4. 1 Joh. 5. 11 , 12. Rom. 8. 9. we are in Christ ( visibly ) first by faith , and then in the Covenant and priviledges thereof , Gal. 3. 29. and they that were born in the Covenant are never out of it ; if the parents faith instates his childe into the priviledges of his faith , Salvation being one priviledge , it must needs partake of that also . Men talk of a priviledge , O it 's a priviledge ! but what priviledge is it for an Infant to have a name to live , and yet to be never the more alive for it , and to be dead for for all that any one knowes , they are the children of Abraham , who walke in the steps of Abraham , see Acts 3. 25. & 13. 26. 33. Joh. 8. 37 , 39. Rom. 9. 7 , 8. and concerning Genesis 17. 7. I will be thy God , and the God of thy seed ; to expound and apply this , and the like places , to the naturall posterity of believers , such an exposition of it is an heresie , as we conceive , and strikes at many expresse Texts of Scripture ; to name some : 1. If it be so , that by being born of a believer , the word ( of God which is truth it self ) saith they are born in the Covenant of Grace and life , then shall all such children be saved , or else God is unfaithfull , because the Covenant of grace is a covenant of life , in and by Jesus Christ , which is absolute and unconditionall , therefore none can misse of glory , if God be faithfull ; but it is impossible for God to lie , Ergo , they shall all be saved , or they were never in this covenant ; this doctrine makes void the stability of Gods covenant of grace it self : thus , If the covenant of Grace be absolute and stable , then all within the same must be saved , but all within the said covenant were not saved , Ergo , the covenant of Grace is not absolute and stable . The major is confessed , that a believers seed is in the Covenant of grace without exception ; the minor is proved from Ishmael and Esau , and the rejected Jews , all which were the seed of believers , and yet not all saved . 2. It 's a ground of falling from grace ; thus all that God took into his Covenant of grace , were in an estate of grace ; but all that God took into his covenant of grace did not there continue , Ergo , 3. It 's a ground of universall redemption ; this doctrine makes the death of Christ equall as well to such as perish , as to such as are saved , all that are in the covenant of grace Christ died for , but all that were in the covenant of grace were not saved , Ergo , Christ died for such as are not saved . 4. This doctrine offers to make God the authour of mans believing a lie , in enjoyning him to believe the salvation of such as hee knowes , and reveals the contrary , Rom. 9. 27. God requires no man to believe an untruth ; but for a believer to believe that all his seed is in the covenant of grace , is to believe an untruth , Ergo , God requires no such thing . But here some are constrained to confesse they are not in the covenant of grace and salvation ; for all that are in this covenant shall be saved . See , can you find another covenant whereof Baptisme and the Supper are the seals of it ? and seeing they cannot prove them to have by their naturall birth right in the covenant of life by Cheist , they cannot prove they have any right to the seals of it . 5. If by their naturall birth they be borne in the covenant of grace , then are they not by nature the children of wrath as well as others who are born of unbeleevers , which is against Ephes. 2. 3. Now can one be under the covenant , and under grace , and under wrath at one and the same time ? 6. Then there is two ways of entring into the covenant of grace , one by naturall birth , another by faith . 7. That there is two wayes to enter into the Church of God , one by a naturall birth , and another to another by the second birth , without which none is to enter into the kingdom of God : this latter enters by profession of faith & repentance . 8. That sa of old , so now there is some fleshly privilege as by which we become members of the Church now , viz. by being borne of a believer ; therefore all old things are not done away , and all become new , which is contrary to divers Scriptures : as they which are the children of the flesh , these are not the children of God , but the children of the promise are counted ( by God ) for the seed Rom. 9. 7 , 8. with Gal. 3. 9. 9. If by fleshly birth some have right to the Ordinances , &c. then we may know some after the flesh , that is , in a fleshly consideration , but that is contrary to 2 Cor. 5. 16. Phil. 3. 45. 10. This abuseth the Word of God , by making every believer to come in the place of Abraham , and so assuming to each believer to be the Father of the faithfull ; yea , the woman to have this priviledge , which never any believer had besides Abraham : Now they say , if one of them be a believer , the woman and not the man , yet this promise they wil apply to her seed , Gal. 3. 29. not considering that the parents themselves , though believers come not in the place of Abraham , but in the place of his seed , it 's an high contempt of Jesus Christ , as he is the husband of his Church , to force upon him a natural wife ( himself being spiritual ) to found the Church upon naturall birth . 11. It tends to overthrow this doctrine , that the matter of the Church of Christ to be Saints , living stones , contrary to 1 Pet. 2. 5. 9. Ephes. 2. 19. 20. 21. 22. & 46. 1 Cor. 12. 12 , 13 , 25 , 26 , 27. Eph. 5. 25. 26. 27. John 4. 23. Acts 20. 28. P●… 17. 14. the naturall posterity of beleevers are not so much as in appearance such . 12. This inforceth such matter upon the Church , as tends to the destruction of the form of it , and bring the Saints in bondage : for to found the Church of Christ upon naturall birth , seeing to one born in the Spirit , there appears to be twenty born in the flesh : what then the major voice is like in a small time to be the worst , and so oppresse those who are borne the second time , it 's apparent it 's the next way to make the Church become carnall , and tends to a Nationall Church . And how shall the lesser voyce in the Church cast out the greater , if they sin ? 13. It tends to make Gods holy ordinance a lying signe , to confirm that which visibly is not , secret things belong to God , and revealed things to us , Deut. 29. 29. and seeing such infants appeare not to have any right in the covenant , they are not to have the seal of the covenant , it being against the light of nature to set a seal to a blank . And that any should have a visible right to the seals , &c. and yet not godly , is strange doctrine . 14. It tends to prove either , that infants may eat the Lords Supper ( it being in the same nature , end and use for kind : ) or else that the Church may withhold from the members the priviledges & ordinances of the same , this is to acknowledge them fit for union , who are not fit for comunion wth the church ; and seeing it puts an infant into a state of grace and remission of sinnes before calling , contrary to 2 Tim. 1. 9. Acts 26. 28. Rom. 8. 30. Heb. 9. 15. And it constitutes them visible members of Christs body before calling , contrary to 1 Pet. 2. 9. Rom. 6. 7. 1 Cor. 1. 2. It upholds a Nationall Church , as Circumcision did of old , contrary to Rev. 1. 20. And it maintains infants of beleevers to be born in a covenant of grace , and to have a right to a promise of life in Christ Jesus , contrary to Rom. 9. 9. 7. 8. Gal. 3. 9. 26. 28. 29. Rom. 9. 8. 9. 10. 11. 12. 13. Psal. 51. 5. John 3. 6. Eph. 2. 3. And it maintains that grace is intaild to generation , and not regeneration , contrary to John 3. 5. 6. And it holdeth that beleeving Gentiles naturall seed have a right to the promise of life before faith is received , contrary to Gal. 3. 21. John 1. 12. 13. And that infants of beleevers may bee saved by their parents faith , contrary to Heb. 2. 4. Gal. 3. 11. And crosseth Christs commission first to sprinkle them , and after to teach them , contrary to Matth 28. 19. Mark 16. 15. And declareth that beleevers infants are fit subjects of baptisme before faith and repentance is manifested , contrary to Acts 2. 38. & 8. 36. 37. And crosseth the practice of the Apostolicall Churches Acts 2. 41 , they that gladly received the word , were dipped , Acts 8. 12. 36 , 37 , 38. Acts 10. 47 , 48 , 16. 15. 33. Therfore we cannot conceive that this their exposition is right of the 17. of Genesis . To conclude , many of our opposites confesse , there is no expresse command or example to baptize infants , and that infants sprinkled by one of the Priests , is sufficient baptisme ; and yet they cannot tell us where wee may find the place of Scripture where we may read it , that it is so as they say : but if any desire further satisfaction , I referre them to John Spilsbery's book of Baptisme , and other books of the same subject . A question proposed to consideration , that if it be an error to be baptized in the River , whether the punishment some would inflict upon them , and some have suffered for it , be not too great . SUppose infants sprinkling to be sufficient dipping , and some were not so perswaded , because they cannot find the place in the Scripture where they may read it ( that it is sufficient ) as Luke 10. 26. is this so great an evill , that for this a man shall be more hated , and suffer more from some men , then the basest livers where they dwell ; because they went into the river to be ( ducked ) dipt , and that but once more then they needed ? Is this so heynous an offence as to turne a beleever into an heretick , and sufficient to deprive them of all hope of salvation , and of breathing in the aire of their native countrey ? shall this one act of theirs turn a tender heart into hardnesse , and be sufficient to accuse them of all errors and blasphemies , and turn neer kindred , and entire loving friends to bee bitter enemies , and force an unwilling separation of husband and wife , who are but one in affection and relation ; and the little ones , who know not the right hand from the left , shall they also suffer hunger , cold and nakednesse , and their posterity beg their bread , and if it be possible , bee more miserable then themselves , because their progenitors were stripped of all , and could by no meanes obtain so much favour as to enjoy the fruit of their labours which they sweat for ; but in stead thereof have been confined where they might have a dying life , and after that suffer death , pag. 70. and all this for so small a fault , if any at all , Matth. 19. 29. But they should consider Rom. 14. 23. what is not of faith is sinne , and that which hath no precept or example , cannot bee done in faith . Sect. 7. Doctor Featley his three sorts of Anabaptists , and what they maintain . DOctor Featley saith , Alstedius maketh 14 sorts of Anabaptists , yet there are but 3. to whom the name properly appertaineth , p. 24. Ans. Then you have done very improperly and unworthily , & scarce honestly , to stretch your conscience to make the world beleeve there are 14. sorts by 15. pictures in the title of your book : if this be equall dealing , let all that behold it judge , Mat. 7. 15. 16. D. Feat . The first sort broached their doctrine about the yeare 250. which was that all those who had been baptized by Novatus , or any hereticke , ought to be baptized by the orthodox Pastor of the Church : and Cyprian , a famous Bishop affirmed the same , that baptisme of hereticks was invalid , and null , and Erasmus would not condemne these , pag. 24. 25. Ans. And Dr. Fealey doth not greatly condemn these . See ibid. D. Feat . The 2d . sort broched theiss about the yeare 38● ▪ that none were rightly baptized , but those that held with Donatus : and that all others who had received baptisme of the Catholicke Church , ought to be rebaptized . Ans. I know not whom they and you call the Catholick Church , and therefore can say the lesse unto it : and it is a question whether D. Featley hold any any are rightly baptized , unlesse it bee by such as have received holy Orders : and if he doe , he must be reckoned for an Anabaptist of the 2d sort : for this is the same in substance . D. Feat . The third and last sort broached theirs 15●5 . which was this , that baptisme ought to be administred to none , but ●uch as can give account of their faith , and such as have been baptized in their infancy , they ought to be baptized when they come to yeares of discretion , p. 25. Answ . And this last sort the Doctor is not able to alledge so much as one place of Scripture that speakes one word against them , therefore he speaks many . What Doctor Featleys mysticall frontispice may more properly declare . UPon consideration of the frontispice of the Doctors book ; there is the picture of a Serpent , which is very remarkable , and yet he hath said nothing in his book to unfold the mysterie thereof : also considering he contradicts the truth of the substance of his pictures , which is , as he declares , to signifie 14. sorts of Anabaptists , yet sayes in p. 24. there is but three sorts in all , so according to his own confession , his explanation thereof cannot be true , nor hang together , I shall therefore propose to your consideration , what I conceive they may more properly hold forth unto us : The great headed Serpent is the old Serpent , which is the Devill , neer to his mouth is written in great letters , the name Anabaptist , it signifies to us , that the name Anabaptist came first from the Devill , and that he will own whatsoever is written against them ; this name is written , as it were , in a white curtain , which the Serpent stretches wide open : the meaning is , that what is held out by any against the Anabaptists for submitting to Christ , is from the devil ; and that the devill would have all to take notice what is written against them : the spuing that proceeds out of his mouth , is mystically , all his abominable lies and devillish errors , which is the filth of his stomach , which he labours to cast upon the Anabaptists , to make them odious , which declares the devill hath much malice against them ; and the mouth of the Serpent is wide open , which shewes he never ceaseth raging and accnsing them , and his tail is sharp , and it points toward the Anabaptist , it shewes his willingness to give them a deadly wound with it , but his tail is short of them , that is , they are safe from his hurting them , being out of his reach ; and the Anabaptist is set in the midst , and is inclosed close in the East , West , North , South , with men & the devil , it declares that they are beset with enemies in all the four quarters of the earth , and the men have severall names , this signifies severall religions and opinions of severall persons , yet they all are as one joyned together to oppose the truth and people of God , especially against the Anabaptist ; and on the top on the right side of the Serpent , he seems to be very still , his picture declares , that either hee hath wearied himself against the people of God , and so is glad to be quiet , or else he is one that observes the event of things , and perceiving no good can come of it , he chooseth rather to do nothing then to medle with them ; the second , by the posture he seems to be in , is preaching , he holds up his hand , and from it falls something like drops of water , he seems to preach that sprinkling is sufficient for Baptisme , but he hath no pulpit , it 's like he hath had two pulpits , and both justly taken from him for his malignancy to the State . The third is not ashamed of his name , and he is a Separatist . Surely , I believe he is an honest man , I wonder what he doth here , hee means honestly , and intends to do good , it seems he is in a pulpit ; it 's like he is preaching against the Anabaptist . How ! is 't possible ? if it be so , I fear hee hath not well studied the point he hath spoken against them , and the devill hath tempted him to preach against the Anabaptist openly ; it may be also , that he might not be esteemed an Heretike , and out of a hope of doing good , hath yeelded , but his face seems to be turnd somthing backward , which holds forth , hee wil not be able to stay there long ; but why should the Devill desire honest men to preach against them ? Ans. Because he knowes one word from an honest man , will more prevail with some , then many from a loose fellow . The 4th holds up both his hands ; surely he stands amazed , wondring at the silliness of such as will in cold weather go into a river to be ducked or dipt . The 5th he stands as one that holds something against his mouth ; he represents them that will neither speak for them nor against them ; he is indifferent , yet one of the same company . The 6th staggers , he will fall off from them ere long . The 7th stretches out his hands both wayes , that is , he cars not , let all go which way they will . The 8th appeares naked , the meaning is , he is so foolish in defending his practice , as all that hears him sees the folly of the man , and what he contends for , or he conceives he is innocent , and no persecutor . The 9th is compassed round with a Serpent , signifying eternity ; this represents all those whom God in his just judgement hath given up to their wickedness , and shall to eternity perish in it . The 10th hath the Sun touching him ; this shewes the light is come , now he sees that he never saw , he points to the light , it sheweth he is affected with it , and that declares he useth means that others may see it also , and he hath a key in his hand , that is , now God hath inlightned his mind , he is able to open such places of Scripture which others cannot : also he seems to represent Paul , who being a persecutor , God hath mercy on him , and with a light from heaven converts him . The 11th picture is a Chariot with two in it , drawn swiftly with horses , this signifies they make haste , as if they were coming from some remote part of the kingdom to London , to do some of the people of God a mischief , and the Chariot seems to be all on fire ; this declares their great zeal and malice , which fire came from the devill ; and there being two of them , declare they are for witnesses , sure it 's a conspiracie against them . The 12th hath a Serpent at his mouth , which sheweth the neer familiarity they have with the devill , that are enemies to the people of God , and that they are counselled by the devill what mischief they shall do , and how they shall effect it . The 13th hath a pen , and he is a writing ; this holds forth , that the devill hath alwayes one or other to write against the truth , and them that professe it . The 14th is pictured with two , like women imbracing them , that is , hee is so taken up about his wenches , that he is not at leasure now to meddle with them . The 15th and last , seems to be out of his wits , hee hath persecuted the people of God so long , that he is distracted , or so terrified in his conscience , that he stands in water ready to drown himself . In the middle of all is a river , named Jordan , this declareth that much water is required to baptise in , a few drops being not sufficient ; the men in it , seem to be the Anabaptists , so called , a man and a woman are about to be baptized in the presence of all the aforesaid enemies ; this holds forth their loyalty , courage and constancy , of both men and women , that they are not afraid nor ashamed to own Jesus Christ & practice his truth in the presence of the Devill and his instruments . And they are almost naked : this was done to make them odious to the world , by an enemy of theirs , mystically they have forsaken all fathers , mothers , friends , land , to submit to the wayes of Jesus Christ . Thus they have denied themselves to be Christs Disciples , and that their enemies have stripped them of all , and that none may expect outward riches nor glory , in submitting to the wayes of Christ : And thus being stripped of all outward comforts , now they seem to a carnall eye most miserable . One puts anothers head under water so baptizing him : this to a learn'd Doctor ( that can see but the out-side of things ) seemes , yea , esteemes it a meere ducking , that deserves drowning : there is no money nor figures set down neere the dipper , it seems they are so silly , that they doe not compound what they shall have for their labour . And under the men is written Proselytes , that is , they are converted to the faith of Christ . And under the women is written , Virgins of Sion : virgins ▪ because they are chast to God and man ; and they are named virgins of Sion , that is , they belong to the Church of Christ by the confession of their adversaries . FINIS . 
A62871	----	A publick dispute betwixt John Tombs ... respondent, John Cragge, and Henry Vaughan ... opponents, touching infant-baptism, the fifth of September, 1653 ... occasioned by a sermon preached the day before, by Mr. Tombs, upon St. Mark 16.16 ... : also a sermon preached by Mr. Cragge, the next Lords day following, upon the same text, wherein the necessity of dipping is refuted, and infant-baptism asserted. Tombes, John, 1603?-1676. This text is an enriched version of the TCP digital transcription A62871 of text R9749 in the English Short Title Catalog (Wing T1813). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 152 KB of XML-encoded text transcribed from 84 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A62871 Wing T1813 ESTC R9749 13283223 ocm 13283223 98780 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62871) Transcribed from: (Early English Books Online ; image set 98780) Images scanned from microfilm: (Early English books, 1641-1700 ; 440:9) A publick dispute betwixt John Tombs ... respondent, John Cragge, and Henry Vaughan ... opponents, touching infant-baptism, the fifth of September, 1653 ... occasioned by a sermon preached the day before, by Mr. Tombs, upon St. Mark 16.16 ... : also a sermon preached by Mr. Cragge, the next Lords day following, upon the same text, wherein the necessity of dipping is refuted, and infant-baptism asserted. Tombes, John, 1603?-1676. Cragge, John, Gent. Vaughan, Henry, Sir, 1587?-1659? [21], 111 p. Printed for H. Twyford, N. Brook, J. Place ..., London : 1654. Added engraved false t.p. There is some print show-through and some pages are marked; signature A2 has print faded in filmed copy. Beginning-p. 15 photographed from Bodleian Library copy and inserted at the end. Reproduction of original in British Library. eng Anabaptists -- Early works to 1800. Infant baptism -- Early works to 1800. A62871 R9749 (Wing T1813). civilwar no A publick dispute betwixt John Tombs, B.D. respondent. John Cragge, and Henry Vaughan, M.A. opponents, touching infant-baptism, the fifth of Tombes, John 1654 27107 6 250 0 0 1 0 98 D The rate of 98 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-11 TCP Assigned for keying and markup 2004-12 SPi Global Keyed and coded from ProQuest page images 2005-01 Emma (Leeson) Huber Sampled and proofread 2005-01 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion The Anabaptists ANOTAMIZED and SILENCED in a PUBLIQUE Dispute The Man̄er of the Anabaptists Dipping Their Laying on of Hands Their Washing of Feete The Disputation A PUBLICK DISPUTE Betwixt JOHN TOMBS , B. D. Respondent . JOHN CRAGGE , and HENRY VAUGHAN , M. A. Opponents , Touching INFANT-BAPTISM , The fifth of September , 1653. in the Church of St. Maries in Abergavenie in Monmothshire . Occasioned by a Sermon Preached the day before , by Mr. Tombs , upon St. Mark . 16.16 . He that believeth , and is baptized , shall be saved , but he that believeth not , shall be damned . Also a Sermon preached by Mr. Cragge , the next Lords day following , upon the same Text : Wherein the necessity of Dipping is refuted , and Infant-Baptism asserted . LONDON , Printed for H. Twyford , N. Brook , J. Place , and are to be sold in Vine-Court Middle Temple , the Angel in Cornhill , and at Furnivals-Inn-Gate in Holborn . 1654. To his Reverend Friend , I. T. P. Grace , Mercy , and Peace be multiplyed . SIR , I Received your Letter , full of Zeal , and Christian Piety , the Contents whereof may be reduced to these six heads , wherein you desire resolution ; first , what my sense is of the Anabaptists ; secondly , when was the spring and rise of them ; thirdly , what is the cause of this present growth , and increase of them ; fourthly , why they are permitted ; fifthly , what I think of Disputes and Conferences had with them ; sixthly , a true Relation of that had with us of late , ( which you say is variously reported ) of all which briefly I 'le endeavour to give satisfaction . For the first , I referr you to the Sermon , and Conference here following , to the Harmonies and Confessions of the Reformed Churches , of all Churches since the Apostles , especially the Western , where you shall find Universalitie , Antiquity , and Succession ( besides many pregnant places of Scripture ) pleading for Infant-baptism ; And that ( as Austin saies ) which the whole Church holds , was never begun by any Councel , but alwaies observed , cannot otherwise be believed , but that it came from the Apostles . For the second , the spring and rise of Anabaptism , as all Errours , so it had its beginning after Truth , the Husbandman first sowed good Corn , then the Enemy Tares ; No Age was free : In the first hundred years arose the Ebionites , Chiliasts , and Gnosticks ; In the second , the Marcionites , Valentinians , and Montanists ; In the third , the Novatians , Sabellians , and Manichees ; In the fourth , the Arrians , Donatists , and Eunomians ; In the fifth , Nestorians , Eutychians , and Patripassians ; In the sixth , Jacobites , Armenians , and Monothelites ; in which time the Mysterie of Iniquity began more fully to work , which was first nascent , then crescent , then regnant , then triumphant . And no sooner appeared a Reformation in Luther's time , but there were Herods that sought the life of this Babe , Dragons watching while the Woman was travelling , to devour the Child ; Amongst whom the Anabaptists of Germany were most venemous ; The first Author whereof was one Nicholas Stock , then Phipher , Knipperdoling , Munster , with their Tayler-King John Beccold of Leyden , who gave out that he had a Commission from Heaven to destroy all Nations that would not submit to his Gospel , and be rebaptized ; raging with sword and persecution , till he was taken , and being examined by exquisite tortures , confessed he received his Doctrine from an impure spirit ; there you have the spring and rise of it . Now for the third , the present growth , and increase of it , the reasons may be many ; 1. Times of division , wherein the hedge of Discipline is broken down ; Liberty in Religion is like free conversing without restraint , or watch in time of pestilence , one house easily infects a whole City . 2. Satan's malice , like a River , the further it goes , the deeper , and fiercer . 3. The corruption of man's nature , more inclinable to errour than truth . 4. The fitness of the engin for devastation , and ruinating all former Churches , under colour of first-baptisms nullity , gathering of new ones ( after their own mould ) out of the old ruins , by re-baptizing . 5. The pretence that Children are uncapable of Church-membership , or Communion of Saints , as if there were not the same capacity under the Gospel , which was under the Law . 6. False allegation that Infant-baptism is occasion of loose living , as if the native Jews that were sealed when Infants , were more dissolute than the Proselytes . 7. To limit it to ripe years , increases Piety , as if Jews , and Turks , and their own rebaptized converts , were not more frequently guilty of Apostasie and Hyprocrisie . 8. Not understanding that Infants Church-membership in the Old Testament , is not repealed , but confirmed in the New . 9. A carnal estimation that the Covenant made with Abraham was partly carnal , of which Circumcision is a part , as if Godliness in both Testaments had not the promise of this life , and of the life to come 10. That Circumcision was the seal of righteousness of Faith to Abraham , and not his Posterity . 11. That the Covenant was made with Abraham , and his Spiritual Seed onely , and not with visible Professors . 12. That there is no such thing as National Churches , though Christ saies , Make Disciples of all Nations , and Isaiah saies , All Nations shall flow in , &c. yet ( they say ) all Churches must be gathered by actual profession , as well in Christian Nations , as amongst Turks and Pagans . 13. Because we have no particular instance in terminis , that any Infants were baptized , and because they are not expresly named in the precept , as if generals did not include particulars , as well for Infants as Old Men . 14. Denying equivalencies , and necessary consequences from Scripture . 15. A vilifying of the judgement and persons of all godly and learned men of this present , and former ages , building up their rotten foundations upon their ruins . 16. Temporal interests of the lowest of the people , which while they dream it s countenanced by men in power , cry Hosanna to day , and perhaps Crucifie to morrow . 17. A pretending to the Spirit of God ; Numa Pompilius feigned that he conversed with the Goddess Egeria , Minos with Jupiter in the Cave , Solon with the Delphian Apollo , Mahomet with the Angel Gabriel ; Montanus , and the Shakers , with the Holy Ghost ; the white Witches , with the Spirit in the shape of a Dove , and all but to palliate their unfound opinions and practises . Let not his Soul prosper that does not acknowledge and thirst after the true Spirit of God , yet let us try the Spirits , and not believe every lying Spirit . 18. The learning , subtilty , and industry , of some Anabaptists , to gain Proselytes ; Arrius , Pelagius , Marcion , were not wiser in their generation than they , to inveagle the poor simple people , especially Women and inferiour Tradesemen , which in seven years can scarce learn the Mysterie of the lowest profession , think half seven years enough ( gain'd from their worldly imployments ) to understand the Mysterie of Divinity , and thereupon meddle with Controversies , which they have no more capacity to pry into , than a Batt to look up into the third Heaven . These , and many more , are the causes of the increase of Anabaptism . Now , for the Fourth , you enquire why they are permitted , and their Books printed , and published , seeing those of Arrius of old , Dr. Pocklington's , and Mr. Archer's of late ( more innocent ) were burned ? To satisfie you in this , something is to be imputed to the Providence of God , something to the Wisdome of the State . The Providence of God , who suffers Errours , 1. That Truth by opposition may more diligently be searched out . 2. That the sincerity and constancy of the Faithfull may be tryed . 3. That the impenitent , and proud in spirit , may be blinded and hardned . The wisdome of State , who like wise Chirurgions , will not launce a turgid Ulcer , till it be ripe ; a skilfull Physician , that will not purge some floating humours , till they be setled . Therefore the late Parliament declared , that they would not have them cudgell'd , but perswaded out of their Errours . The two Lights of our Goshen ( though they differ in judgment from them ) endeavour not to force them , but by sweet insinuations and arguments to win them ; Besides , some of them have been esteemed Godly , amongst which Mr. Tombs may be ranked ; who knows but that may be verified of him , that was of Cyprian , Non videt haec , ut videat meliora , he sees not these things , that he may see better things ? God , it may be , suffers him to fall , with Peter , that his rise may be more glorious , Tu conversus , confirma Fratres , that being converted , he may strengthen his Brethren ; will burn his Stubble , Hay , Wood , with the Spiritual Fire of the Word , or affliction , that his Gold may be the purer . Fifthly , you enquire whether it may be fit to dispute , and conferr with them , seeing their Doctrine eats as a Canker , for which cause the Empress would not suffer her Son Theodosius to discourse with the Heretick Eunomius . To which I answer ; the Sword of the Spirit , which is the Word of God , is the onely Weapon to wound the hairy scalp of False Teachers ; with this , Christ confounded the Sadduces ; St. Peter , Simon Magus ; Athanasius , the Arrians ; Austin the Pelagians , and Manichees . There are none that speak against seasonable Disputes , but either those that understand them not , or with spiritual pride storm against those that are gifted with that faculty above them , or they that cannot endure that their Errours be unmasked , and their Soars galled ; Camels , conscious of their deformity , trouble the water , Foul Faces love not the Looking-glass . True it is , we ought to receive the weak in faith , not to doubtfull disputations ; but when False Teachers have infused Poyson , may we not apply an Antidote ? when they have sowed Darnel , and Cockle , may not we weed them out ? This is to set Towns and Cities on fire , and to deny Buckets to quench them ; to suffer Invasions , and to permit none to rally together an Army to resist them . The Disputes at Bewdly , Hereford , and Ross , have been successfull to astonishment ; and in this last at Abergavenie ( though tumultuary , and on a sudden ) hath appeared the Finger of God ; he that with Spittle , and Clay , opened the Eyes of the Blind , overthrew the Walls of Jericho with the sound of Ramms-horns , with these weak means hath wrought strong effects , that no Creature may glory in the Arm of Flesh . To the relation whereof ( in the last place ) and the occasion of it , I come now ; which was thus ; Mr. Tombs for several months together being importuned by Letters and Messengers , came at length to water that , which Mr , Miles , Prosser , and others had planted , or ( as some think ) to confirm a Child lately baptized in London ; when he entred the Pulpit , great expectation was , what Mountains would bring forth ; his Text was Mark . 16.16 . whence he concluded , that Infant-baptism was a nullity , a mockery ; no Baptism but by Dipping , or Plunging , was lawfull ; all that would be saved must be re-baptized , or baptized after profession ; that there was no such thing as Infant-baptism in the Primitive times , but that it came in with other corruptions , upon unsound grounds ; and challenged the whole Congregation to speak , if they had any thing to say to the contrary . There were many well learned that heard him , especially two , Mr. Bonner a neighbouring Minister , and Mr. Vaughan Schoolmaster of the Town , formerly a Fellow of Jesus College in Oxford , who both for the present kept silence , onely Mr. Bonner closed with him in the way to his Lodging , and told him , that he had delivered some things contrary to that he had read in the Antients , and other things that grieved his spirit to hear , and desired therefore to conferr with him thereabout the next morning : He slighted the grave old Gentleman , with as much contempt , as Austin the Monk did the British Commissioners at Bangor , yet told him , that he would tarry in the Town till such an hour ; In the mean time , the greatest part of the People were offended , stagger'd , or scrupled , some not knowing what to think of their own , their Children , and their Ancestours salvation . The Anabaptists that night , and especially the next morning , triumphed , saying , where are your Champions now ? some of them are struck dumb , others dare not shew their faces , whil'st Master Tombs is in the Town , naming Mr. Cragge , another neighbouring Minister ; the report whereof being brought unto him , he repaired instantly to the Town , and meeting with Mr. Bonner ; and Mr. Vaughan , they went all together to Mr. Tombs , where he was at a private house ; little was said there , by reason of the throng of people pressing in ; but it was agreed upon , that they should meet in the Church , or Publick Meeting place , at one a Clock , which was done accordingly ; Mr: Tombs took the Pulpit , the Opponents a Seat over against it : Mr. Bonner was preparing to give the On●et , but a Gentleman disswaded him , by reason of his age , and bodily infirmities , lest it should impair his health ; Mr. Vaughan began , Mr. Cragge succeeded , continuing the opposition betwixt them for almost five hours . When the Dispute was ended , Mr. Cragge was desired by many Godly Persons to preach upon the same Text Mr. Tombs had done , the Lords Day following , which he did accordingly ; I send you here enclosed the sum of all ; a Copy of Mr. Vaughan's Conference , which a Friend procured me from his own hand , Mr. Cragge's Sermon and Dispute , I took from his own mouth by Short-writing ; you have the Disputations first , then the Sermon ; the Lord bless them to you , and you to his glory , which shall be the prayer of him , who is Yours to serve you in the Lord Jesus , J. W. To the Reader . Courteous Reader , TO please my self , and perhaps thee , I shall displease many ; First , my Friend , for making his private token a publick frolick . Secondly , Mr. Tombs , for bringing him in this last Catastrophe wounded in the heel by Troilus and Paris , who vaunts that in former Scenes , ( like Achilles , so far as he was dipped in the River by his Mother Thetis ) he hath been unpierced by the Weapons of the stoutest Hectors . Thirdly , Mr. Cragge , and Mr. Vaughan , for exposing their Disputes , conceived in an hour and an half , and the Sermon contrived in a day and a half , to long censure . Fourthly , the Anabaptists ( as they will deem ) for too uncourteously galling their soars . Fiftly , their Adversaries the Paedobaptists , for too courteously , or ( as they will fancy ) partially concealing Mr. Tombs harsh language , and his Favourites Incivilities . Sixtly , the Learned in general , for bringing these Nilus-like hatched Births in a moment into the open Amphitheater with those Elephants that have been ten years in conception . My Apologie for the whole is as followeth ; The bulk of this Manual is small , some may reach to the price of it , that cannot of those larger Volumes ; may have time to read it , that cannot them . The method of this is facile , the language plain , some will understand this , that cannot them . Besides , we naturally love the transactions of those , whose persons we know ; Some heard them transiently as they were delivered , and would be glad deliberately to read them ; Some heard them not , but at the second hand , as they were variously reported ( according to the judgement and affection of the Relator ) who would be willing to know the business truly stated . If any of the Parties cencerned find themselves aggrieved , and intend to bend their stile against me , I 'le answer them at the Day of Judgement , when the secrets of all hearts shall be disclosed : In the mean time , if Truth may be advanced , Errour discouraged , Godliness countenanced , Hypocrisie unmasked , thou edified , God glorified , I have mine ends . Farewell . Yours in the Lord , I. T. P. A relation of a conference had between Mr. John Tombs B. D. and Henry Vaghan M. A. in St. Maries Church in Abergevennie , Sept. 5. 1653. touching Infants Baptism , briefly , and punctually set down to the sense of both . V. INfants may lawfully be Baptized ; for they may be admitted into the covenant of grace now by Baptism , as they were before , and under the Law , admitted into the same covenant by Circumcision . T. I deny your consequence . V. You must deny it , either because the covenant of grace made with Abraham , and his seed , is not the same in substance with that which is now actually in force with beleevers , and their Children , or Secondly , because Baptism succeedeth not in the room of Circumcision . T. I could deny your division : yet I say , to gratifie you , for both those reasons . V. For the Former . That the covenant made with Abraham , and his seed , is the same which is now actually in force with beleevers , appears by comparing Genes . 17.2 . with Galat. 3.14 . where it is clearly set forth , that the promise made to Abraham , came unto the Gentiles through Jesus Christ . T. Here he distinguisheth of a towfold seed of Abraham , the naturall , and spirituall , and saith , that the covenant was made with Abrahams spirituall seed , and not the naturall . V. Even all the children of Abraham were Circumcised , and consequently admitted into the covenant , not one excepted ; for every Man-child was to be Circumcised , Gen. 17.10 . It appears by what hapned to Moses for not circumcising his Child , Exod. 4.24 . Even Ishmael was circumcised , Genes . 17.23 : who belonged not to the promise , but was of the naturall seed . T. Ishmael , and the naturall Children of Abraham were admitted to the externall part , namely outward privileges , and temporall blessings , and not to the internall , or spirituall part thereof . By the Internall part he must needs mean that part of it expressed Gen. 17.7 . in these words , To be a God unto thee , and unto thy seed after thee , and in the end of v. 8. I will be their God . To justifie this his distinction , he referred us to Rom. 9. and I think v. 8. where the Children of the promise are contradistinguished from the Children of the flesh , or the naturall Children of Abraham ; So that the covenant was made not to the naturall Children of Abraham , but to such of them as were elect , and faithfull . V. This covenant was made alike in the same extent , and latitude , promiscuously with all the seed of Abraham ; and those that lost the promise , and the benefit of this covenant ( which men you call the naturall seed ) lost it not because they were not at first comprehended in the covenant , but because of their own unbeleef , Rom. 11.20 . I confesse that the Children of Isaack are , Rom. 9. called the Children of the promise , not in regard of any peremtory election , or designation to faith , and Salvation , or on the contrary ▪ of any absolute reprobation of the seed of Ishmael . For if it had been Pauls designe to declare the Children of Ishmael , yea the greatest part of the Jewes , to have been rejected by a certain absolute decree , why should he v. 1.2 . so much lament their incredulitie ? wish himself accursed for their sakes , v. 3. and Rom. 10. v. 1. desire , and pray for their conversion ? since upon such an absolute decree of reprobating them , all that happened to them was inevitable . But the Children of Isaack are called the Children of promise , First , because they onely were to inherite the land of Canaan ; and Secondly , because Christ according to the flesh was to descend from the progenie of Isaack , not of Ishmael . I might have added , that if none but the elect , and faithfull , can be admitted into the covenant , there is no subject left for the ordinance of Baptism , it being impossible for man to know who are elect , spirituall , and true believers . Neither can you Baptize with right , or safety , all such grown persons as you Baptize , since you cannot be assured that they are elect , Spirituall , or true believers , ( Revel. 2.17 . ) nor have any light to guide you , save that of charitable opinion , and conjecture . Again , it being admitted that none but the Spiritually , elect , and believing , can be Baptized , the same charitie that swayes your judgment for grown persons , must much rather move you to hope the best of innocent infants , guiltie of no actuall sin , since it hopes all things , and thinks no evill , 1. Cor. 13.2 . They may have faith ( in semine & habitu ) in the seed ( as they have the habit of principles , and reason ) tho they cannot exercise it till ripe years . 3. Though they have not actuall faith , yet the faith of their parents may , and doth , put them into a capacitie of being admitted into the covenant , nor is it news that the parents faith advantageth the Children . Joh. 4.50 . T. I could wish you could prove that Infants of believers might be admitted to Baptism by virtue of their parents faith . V. They were admitted into the same covenant by Circumcision , into which we are admitted now by Baptism , but Circumcision is a seal of the righteousness of faith , Rom. 4.11 , 12. Whence it will follow , that either they had the righteousness of faith inherently in themselves , or that of their parents imputed to them ( chuse you whether ) or else it will follow that Circumcision was a false seal . T. It is not said there that Circumcision was the seal of righteousness of the Childrens faith , but onely of Abrahams own faith in particular . V. But the covenant , or promise , was the same and alike to Abraham , and his seed , Rom. 4.13 . Gen. 17.7 . and alike to us believers , and to our Children , Act. 2. 39. 2. This truth appears yet further from . 1. Cor. 7 - 14. Where we find that the faith of either of the parents makes the Children holy , at least in that degree of holyness ( which is the meanest imaginable ) to be in capacitie of being admitted into the same covenant with their parents . T. The scope of the Apostle here , is to satisfie a scruple of the Corinth . viz. whether the believing yoak-fellow might live in the enjoying and use of the unbelieving yoak-fellow ? he resolves them in the affirmative , saying , The unbelieving husband is sanctifyed in ( as 't is in the Greek ) or to ( not for , or by ) the wife , &c. That is , he may lawfully use , and enjoy her , and she enjoy him — and their Children holy , that is , legitimate . V. But here is certainly some speciall privilege set forth to the Children of believers accruing to them from the believing parents . Besides , it had been no news to tell them they might have the lawfull use of one another , and that their Children were legitimate , and no bastards . For where both husband , and wife were unbelievers , no man ever doubted but their enjoyment of one another was lawfull , and their issue legitimate . T. The case is meant where both parties at their entrance into marriage were unbelievers , but afterwards one of them happens to be converted , whether then they might cohabit , and enjoy the use of one another . V. Though this were granted ( which I shall not contend about ) yet the Apostles sense can not be of the lawfull use , and enjoyment of each other , for the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sanctifyed , never denotes to be lawfull . Or if ever you shew me that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is render'd holy , signifies lawfull , I shall urge no further . T. Ther 's that acception of the word 1. Tim. 4.4 , 5. Every creature of God is good , and not to be refused , if it be received with thanksgiving , for it is sanctified ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) by the word of God , and prayer here sanctifyed is for lawfully used , as standing in opposition to that which is refused . V. The sense is , that such use of the creature is pleasing to God , as acknowledging him the authour , and sender ; for suppose a sinfull man eat his meat without invoking God for a blessing , hath he not a lawfull use of the creature ? T. His next instance was 1. Thes. 4.3 , 4 , 7. Where sanctification is used for chastitie , and might hear that sense in this place , 1 Cor. 7.17 . in agitation . V. I deny it , for sanctification is there used in its full latitude , as appears by the context . But I will descend to prove the second ground of my consequence , at the beginning , which you denied , viz. That Baptism succeeded in the Room of Circumcision . Mr. Tombs had told us that it was impossible , for then women should not be Baptized , because they were not Circumcised , [ which is Bellarmines Argument ] To which I answered , that indeed the males only were mentioned in the covenant of Circumcision , for in the eyes of all laws whatsoever , the women are but as ignoble creatures , and therefore the usuall stile of laws , and covenants is , Si Quis and Qui in the masculine [ except such as particularly respect their sex ] 2. That they are included in the word Seed , and because descended from man , did partake of the privilege , and promise annexed to the covenant . [ I thought also to have told him , that I well knew that before Christs time , Baptism and Circumcision were both practised on the Proselites called Proselitae Justitiae ( as I could have shewed out of severall authours ) yet that hinder'd not , but that Baptism now under the Gospell should be the sole means to admit us into the same covenant , into which the Jews were admitted by Circumcision . Even as the bread and wine were taken by the Jews at the eating of the Passeover , and now that the Jewish Passeover is abrogated , the bread and wine were only by Christ retained to commemorate his passion , the true Passeover . 1. Cor. 5.7 . And in like manner when Circumcision was abolished , yet was Baptism retained to admit the Infants of Christians , as Circumcision admitted them of the Jews ; But the time , and his close manner of disputing not permiting this Enlarging by recourse to the originall , and institution of Baptism , which served more to illustrate than convince , I kept to the tedder allowed , and came at length to prove that proposition ] from Col. 2.11.12 . Where 1 the circumcision of Christ is set in opposition to the Jewish circumcisition made with hands . 2. An explanation of what is meant by the circumcision of Christ in these words , being buryed with him in Baptism . T. Paul here disswades them from the use of Jewish ceremonies ( which some would have introduced amongst them ) and particularly of Circumcision , because all those were but shadowes , but the body and realitie was of Christ . V. T' is confessed the Apostle speaks here against imposers of Jewish ( and also Pythagorean ) doctrines , and practises : But see ye not here a double Circumcision , and the Circumcision of Christ described by being buried with him in Baptism . The word buried implyeth but the resemblance betwixt Christs death , and resurrection , with what is done in Baptism , where there is an Immersion or plunging in the water , to shadow his buriall , and Emersion or rising up out of the water , to represent his resurrection , which resemblance is more fully set forth Rom. c. 6. T. Here Mr. Tombs interrupted me , and desired the people to take notice of my ingenuous confession , that Baptism was then practised by plunging . He read also a passage out of Casaubons annot. on the New Test. where he saith that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to Baptise , denoteth a plunging of the whole body &c. Had he read out the passage , he might have found how that great scholar affirmes this to be a slender Argument against such as only sprinkle at Baptism , for saith he , the vertue and efficacie of Baptism consistes not in that , meaning the manner of washing . V. I shall satisfie the Auditours herein anon , in the mean time I desire Answer to my Argument , the Analogie between Circumcision and Baptism being so evident in this place ; But receiving none , I addressed my self to the people , according to promise , saying , That indeed it seemed to me that for some Centuries of years , that Baptism was practised by plunging : For sprinkling was brought first in use by occasion of the Clinicks ( as Cyprian Epist : a Magnum relates ) being men which deferred their Baptism till some extremitie of sickness , who then in such case were only sprinkled with water , lest the plunging of their bodies might over-offend them in that feeble desperate condition . T. Here take notice that sprinkling took its rise from a corrupt custome . V. Though plunging be confessed the more antient way , yet is this no ground for that over-uncharitable speech of yours , in your sermon yesterday : That our Baptism , meaning of Infants , and by sprinkling , was but a nullitie , and Mockery , which concludes our selves , and all our Auncestours , even all in the western Church for 1500. years , under damnation . For the Church hath power upon the sight of any inconvenience , and for order and decencies sake , to alter the circumstantials and externalls of any Ordinance . T. What have they to doe to alter any thing from the form of Christs institution ? V. That they have such a power is confessed by all divines , and he is none that denies it , yea I believe it is acknowledged by your own practice . T. Wherein ? V. In the administration of the Lords supper , which was done by Christ in the Evening , and also then by his Apostles after their Love-feastes : The whole Church of God , ( and your self I suppose ) take it in the morning , which custome hath taken place , and obtained every where for very many ages , even from their dayes who immediatly succeeded the Apostles . Thus advising him to be wise to Sobriety , and cease to imbroyl the Church of God ( so infinitly torn already ) and to submit to the judgment , and scarce-interrupted practise of the Western Churches , even for 1500. years , To which Gods providence could not be so far wanting , as to suffer them to fall into such an Errour of admitting and retaining a Baptism ( which in his account was none ) we broke off , A relation of the dispute had between Mr. John Tombs B. D. respondent , and John Cragge Mr. A. opponent , in St. Maries Church in Abergevennie , Septemb. 5. 1653. touching Infant-Baptism . Mr. Cragge having briefly expressed that he was forced to undertake this task , on a sudden , and unprovided , against so experienced a champion ; desired , first , if he should fail , the cause might not suffer prejudice in mens opinions for his sake . 2. That libertie might be granted of a premeditate , and treatable dispute hereafter , not doubting that if he should but study the Question so many hours as Mr. Tombs hath done dayes , so many dayes as he hath done weeks , so many weeks as he months , or so many months as the years , the truth was so evident on his side , he would not fear ( Maugre all opposition ) to make it clear . In the mean time trusting to Gods assistance , ( whose cause it was ) he would attempt it , beginning with this Enthymema . C. Some Infants may not be Baptized , therefore some Infants may be Baptized . T. Having repeated , he denyed the consequence . C. Which he proved thus , Subcontrary propositions in a Contingent matter may be both true . But these , viz : ( some infants may not be Baptised , some infants may be Baptized ) are Subcontrary propositions in a Contingent matter . Therefore they may be both true . T. Having repeated the Syllogism , he said there were four terms in it . C. He enquired where ? T. He answered in these words ( may be both true ) in the Premisses , and ( are both true ) in the Conclusion . C. He returned , that was Mr. Tombs Syllogism , none of his , reciting that distick of Martial . Quem recitas meus est ô Fidentine logismus , Sed male dum recitas , incipit esse tuus . T. Repeating it over again after him , said that , C. Which he took thus away ; That which proves the thing denied , is sufficient ; But that Subcontrary propositions in a Contingent matter may be both true , proves the thing denied , that some infants may not be Baptized , some infants may be Baptized ; Therefore it is sufficient . T. He denyed the Minor , tho it be an Axiom , Subcontrary propositions in a Contingent matter may be both true , yet it was not consequent that these subcontrary contingent propositions ( some Infants may not be baptized , some Infants may be baptized ) may be both true . C. Which was proved thus . That which is affirmed and predicated of the Species , may , and is affirmed of every Individuum , and particular under that Species : But it is affirmed of the Species , that Subcontrary Propositions in a Contingent matter may be both true , therefore it may be affirmed of these particular Propositions ( some Infants may not be baptized , some Infants may be baptized ) that they may be both true , T. He said it was a fallacy , he went about to entrappe him , in confessing that subcontrary Propositions may be both true , where the subject is capable , but here the subject , ( to wit infants ) are not capable of Baptism . C. Then replyes he , they are not Contingent ( which is here required ) but Necessary Propositions , in materiâ necessaria , if the subject be not capable , but we speak of Contingent Propositions , the Predicate whereof may be affirmed or denied of the subject without contradiction ; which while he was framing into a Syllogism , T. Mr. T. interrupted him , saying , what would the man say if he could speak ? C. You love not to hear truth speak , but would strangle it in the birth , like the Egyptian Midwives ; but to give you further Satisfaction , I will prove that they are actually both true , especially that some infants may be baptized , for of the other there is no controversie . Which he did thus , To whom belongs the Essence of Baptism , they may be Baptized ; But to some infants belongs the Essence of Baptism ; therefore some infants may be Baptized . T. He denyed the Minor , that the Essence of Baptism did belong to some Infants . C. Which was proved thus ; To whom belongs the definition of Baptism , to them belongs the Essence ; But to some infants belongs the definition of Baptism ; Therefore to some infants belongs the Essence of Baptism . T. He answered first to the Major , ( to whom belongs the definition of Baptism , to them belongs the Essence , ) it was idem per idem , proving of the same thing by the same . C. To which was replyed , why then sayes Aristotle , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the definition is a manifestation of the Essence , and Logicians describe a definition , to be explicatio rei Essentiae , the expression of the Essence of a thing , now that which expresses a thing ; and which is expressed , are two distinct things . Then he denied the Minor , which was proved thus . C , The definition of Baptism , as of all other Relations , is made up of the fundament , correlative , and termini . But all these three fundamentum , correlatum , & terminus , belong to Infants ; Therefore the definition of Baptism belongs to Infants . T. He denied the Major , that Baptism was a Relation , or was made up of those ingredients . C. He replyed , that seemed strange to him , seeing all the Divines , and Logicians that he had read , affirmed Baptism to be a Relation , and it was evident , it could be put in no other Predicament , ( as might be proved by Induction , but that the people understood it not ) seeing the whole nature of Baptism is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Relation to another . T. He said he cared not for authorities , but bid him prove it . C. Which he did thus ; Every Sacrament is a Relation ; But Baptism is a Sacrament ; Therefore Baptism is a Relation . T. He said he might deny both Propositions , first The Major , for any thing he knew , every Sacrament was not a Relation ; And the Minor too , that Baptism was a Sacrament , for the word Sacrament was an invention of man , not grounded upon scripture . C. Which both Propositions together were proved thus ; That which is an outward , and visible sign , of an inward , and invisible grace , is both a Relation , and a Sacrament ; But Baptism is an outward and visible sign , of an inward , and invisible grace ; Therefore it is both a Relation , and a Sacrament . T. He denyed the Minor , that Baptism was an outward , and visible sign , of an inward , and invisible grace . C. He told him , it was St. Austens definition , avouched by learned men in succeeding ages , confirmed , and approved by the Church of England in the old Catechism . T. Mr. Tombs said he looked for Artificiall or divine Arguments , not humane Testimonies , at which answer while Mr. C. seemed to be astomished , he took occasion to triumph , contumeliously saying he never heard such an Argument . C. To which he replyed , Nor Alexander ever saw such a knot , as the Gordian , which made him cut it , when he could not untie it ; you teach me by experience to know that there is no disputing against them that deny all Principles ; as where you think the people doe not understand , you make no scruple to deny clear truths in Logick , and Divinitie ; Therefore I see I must goe to plain scriptures , that all the people may understand the absurdities . Now that the Definition of Baptism ( which was the thing denyed ) belongs to Infants , I prove thus . If God institute Baptism for infants , Christ merited it for them , and they stand need of it , then to infants belongs the Definition of Baptism ; But God instituted , Christ meritted , and Infants stand need of Baptism ; Therefore to infants belongs the Definition of Baptism . T. He denyed the Minor , that God did not institute Baptism for infants , Christ did not merit it for them , nor Infants stand in need of it . C. Which he promised to prove in order , First that God did institute Baptism for infants . He that appointed infants Church-members under the Gospell , did institute Baptism for them ; But God appointed Infants Church-members under the Gospell ; Therefore God did institute Baptism for infants . T. He said first the Major might be questioned , because , to be Church-members ( whereas he should have said Church-members under the Gospell ) and to be Baptized , were not termini convertibiles . C. He confessed it , for infants under the Law were Church-members , and yet not Baptized , but Circumcised , and before the Law Church-members , and yet neither Circumcised , nor Baptized ; but under the Gospell they were so convertible , that all that were Baptized , were Church-members , and all that were Church-members were to be Baptized , which is that which he affirmed now , and is a truth , a truth so clear , that Mr. Tombs confesses it all along in his Books , and upon that confessed ground , Mr. Baxter goes in many of his Arguments . T. He would have denyed it , till a Gentleman told him , that he heard him affirm the same in his Sermon the day before , Then he denyed the minor , that God did institute infants Church-members under the Gospell . C. That I 'l confirm ( sayes he ) with a threefold cord , which will not easily be broken , before the Law , under the Law , under the Gospell , which he framed into an Argument thus Those whom God did promise before the Law , foretell under the Law , actually receive into covenant under the Gospell , those God did appoint Church-members under the Gospell ; But God did promise before the Law , foretell under the Law , and actually receive Infants into Covenant under the Gospell ; Therefore God did appoint Infants Church-members under the Gospell . T. He denyed the Minor , That God did not promise before the Law , foretell under the Law , and actually receive infants into covenant under the Gospell . C. Which was proved in order , first that God did promise before the Law that infants should be in covenant under the Gospell , thus . That which God did promise to Abraham , was before the Law ; But God did promise to Abraham , that infants should be in covenant under the Gospell ; Therefore God did promise before the Law , that infants should be in covenant under the Gospell . The Minor being denyed , he proved out of Gen. 17.7 . I will establish my covenant between me , and thee , and thy seed after , thee , in their generations , for an everlasting covenant . to be a God unto thee , and unto thy seed after thee . Thus framing his Argument ; He that makes an everlasting covenant to Abraham , and his seed after him in their generations , promised that infants should be in covenant under the Gospell ; but God makes an everlasting Covenant with Abraham , and his seed after him in their generations ; Therefore God promised that infants should be in covenant under the Gospell . T. He denyed the Major , saying , that everlasting signifyed onely a long time , not that it should be so under the Gospell to the worlds end ; and was to be interpreted by the verse following , I will give unto thee the Land of Canaan for an everlasting possession , and yet the Jews are now dispossessed of Canaan . C. They are now dispossest , but shall be possessed of it again at their conversion , and so have an everlasting possession , in the type to the end of the world , in the Antitype for ever , but that the covenant that God made with Abraham is to continue to the end of the World appears in that it is a Gospell covenant ; That which is a Gospell covenant is to continue to the end of the world ; But the covenant that God made with Abraham and his seed to all generations , is a Gospell covenant , Gal. 3.8 . and the scripture foreseeing that God would Justifie the heathen , through faith , preached the Gospell before to Abraham , saying , In thee shall nations be blessed ; Therefore it is to continue to the end of the world . T. Without repeating , he confusedly answer'd thus , that it was an everlasting covenant , and to continue to the end of the world , but not to infants . C. He told him first that it was a denying of the Conclusion , then took away his answer thus ; If God command infants to stand before him , in covenant , then it is to continue to infants ; But God commands infants to stand in covenant before him ; Therefore it is to continue to infants . Deut. 29.10 , 11. Yee stand this day all of you before the Lord , your God , your Captains of your tribes , your elders , and your officers , with all the men of Israel , your litle ones . T. He said that he should have proved that it should continue to infants to the worlds end , for he did not deny but that infants in some sense were in covenant under the Law , but not under the Gospell . C. Yes under the Gospell ; If Christ hath obtained a more excellent Ministrie , and is a Mediator of a better covenant , which is established upon better promisses , then if infants were in covenant under the Law , they are in covenant under the Gospell ; But Heb. 8.6 . Christ hath obtained a more excellent Ministry , was a Mediator of a better covenant , which was established upon better promises ; Therefore if infants were in covenant under the Law , they are in covenant under the Gospell . T. He denyed the consequence of the Major , that tho the covenant of the Gospell was a better covenant than that of the Law , yet infants were not in covenant as well under the Gospell , as under the Law . C. Which was thus taken away ; That which unchurches the one half of Christendome , and leaves them no ordinary means of Salvation , can not be a better covenant ; But to deny infants to be in covenant , unchurches the one half of Christendome , and leaves them no ordinary means of Salvation ; Therefore it cannot be a better covenant . T. Without repeating the Syllogism , or denying either of the Premisses , or formally applying any distinction , he said , the covenant under the Gospell was made onely with the spirituall seed of Abraham . C. Which was thus disproved ; If the covenant was made in the same manner , and extent , to the Gentiles , as to the Jewes , then under the Gospell it was not onely made to the Spirituall seed ; But it was made in the same manner , and extent , to the Gentiles , as it was to the Jewes ; Therefore under the Gospell it was not onely made to the Spirituall seed . T. He denyed the Minor . C. Which was proved by this Enthymema : The partition wall is pulled down , and Jewe and Gentile are all one in Christ-Jesus ; Therefore the covenant is made in the same manner , and extent , to the Jew , and Gentile . T. He denyed the consequent , that , tho the partition wall was taken down , and both Jew and Gentile are all one in Christ-Jesus , seeing the Gospell was offered to all nations ; yet under the Gospell the covenant was onely with the Elect , and believers . C. Which was confuted thus ; That which is made with the whole visible Church , is not onely made with the Elect , and true believers ; But the covenant is made with the whole visible Church ; Therefore not onely with the Elect , and true believers . T. He denyed the Major . C. Which was proved thus ; That which is made to the kingdom of God upon earth , is not onely made to the Elect ; But that which is made to the whole Church visible is made to the kingdom of God upon Earth ; Therefore it was not onely made to the Elect. T. He denyed the Major , that , that which was made to the kingdom of God upon earth , is not onely made to the Elect. C. Which was proved thus ; In the kingdom of God , that is in the Church Militant , there are not onely Elect , but reprobates , Saints , but hypocrites , for all that are outwardly called , are of the kingdom of God in this sense , and many are called , but few chosen , The kingdom of God is compared to a field , where there are tares , as well as wheat ; a fould ; where there are goats as well as sheep ; to a noble mans house , where there are vessels of dishonour , as well as honour ; And if the Church in regard of outward administration of ordinances ( which is the Question ) were onely the Elect , then it would follow that there were no visible Church upon earth , the Jewes had no more visible Church than the heathens , the distinction of the Church visible , and invisible , were frivolous , for no man , nor angell , knows who are Elect , nor any but God . To which issue the first branch of the Argument being brought , Mr. C. referred the judgment of it to the people , And proceeded to the second , that God foretold under the Law , that infants should be Church-members under the Gospell . T. Mr. T. perceiving that the people apprehended that he was brought to an apparent absurdity , would have waded into a large discourse to wind himself out . C. But Mr. C. told him , that it was his office ( being Respondent ) to deny or distinguish , but not authoritatively to determine the question , as if he were the Dr. of the chair ; And with much ado ( the Anabaptistes crying let him have liberty to speak on ) brought him to dispute again , and to turn to Esay . 49.22 . Whence he framed this Argument . He that foretold that he would lift up his hand to the Gentiles , and set up a standard to the people , and that they should bring their sons in their Armes , and their daughters shall be carryed upon their Shoulders , foretold that infants should be Church-members under the Gospell ; But thus saith the Lord God , Behold I will lift up my hand to the Gentiles , and set up my standard to the people , and they shall bring thy sons in their Arms , and thy daughters shall be carryed upon their shoulders ; Therefore God foretold that infants should be Church-members under the Gospell . T. He denyed the Major ; And said the meaning was , that the Jewes should bring the Gentiles children . C. To which he replyed , God sayes I will lift up my hand to the Gentiles , and they , that is the Gentiles , shall bring thy sons , and Mr. Tombs says the Jews shall bring thy sons ; Then a Gentleman read the words , and said it is the Gentiles shall bring , &c. T. Then Mr. T. recollecting himself said , the meaning was , the Gentiles should bring the Jewes children from captivity ; And that it did not point at the time of the Gospell . C. To which was replyed , the contents of the Chapter sayes that it points at the time of the Gospell ; Mr. Tombs sayes it points at the time of the Jewes captivitie , whether shall we believe ? and repeated the contents : Christ being sent to the Jewes , complaineth of them to the 5. verse , he is sent to the Gentiles to the 13. verse , Gods love to his Church to the end ; then the people laughed , &c. The pith of which was framed into an argument thus ; That which is the judgment of the Church of England ought to be entertained before the groundles assertion of one private man ; But that it points at the time of the Gospell is the judgment of the Church of England ; Therefore it ought to be entertained before the groundles assertion of one private man . T. He denyed that it was the judgment of the Church of England . C. Which was thus proved , If the Church of England causes it to be printed , and commands it to be read before the Chapter , then it is the judgment of the Church of England ; But the Church of England causes it to be printed , and commands it to be read before the Chapter ; Therefore it is the judgment of the Church of England . T. Mr. T. said it was not commanded to be printed , and read so before the Chapter , for he knew not what kind of Bible his was . C. He told him , it was the same with the great Church Bible , which was not onely authorised with a Proclamation , but an Act almost fifty years agoe , and will Mr. Tombs without giving of a reason condemn a whole nation to have slept in such an errour all that while ? Then Mr. Abbets preacher resident there , one who hath been dipped , being in pulpit with Mr. Tombs , stood up and said , the words were , They shall bring thy sons in their Arms ; To which Mr. C. replyed , what then ? may they not be Gods sons by adoption , and their own by naturall generation ? Mr. Tombs fell upon expounding the Chapter from verse to verse . Mr. C. told him , that they came not to hear him expound , but dispute , and repeating the last Argument , wished him to answer ; at which Abbets stood up again , and said the words of the text were , that they , that is , the Gentiles , shall bring thy Children , that is the Jewes . To which Mr. C. replyed , that was an addition to the text , for there is no mention of the Jewes ; But grant it were , must it be therefore meant of the Captivitie ? the 20. and 21. verses of this Chapter confutes it , intimating that the Jewes after Christs comming shall lose their own naturall , and the Gentiles Children shall be adopted , and engrafted into their place ; They , that is the Gentiles converted , shall bring thy sons , thine by a kind of adoption , and spirituall succession , for the Gentiles Children were ingrafted into the stock of the Jewes Children broke off ; And this is so clear from the Context ( compared with Rom. 11. ) That with reason it could not be denyed ; But he was to speak to Mr. Tombs who understood the nature of a dispute , and not to him , and if he would take upon him to Moderat , it was fit that he should have another . T. Mr. Tombs asked Mr. C. what he understood by standart , what by kings , what by nursing Fathers , &c. C. He told him , that it was not his place to dispute Socratically by asking of questions , but to answer ad Appositum . But to give him Satisfaction ( which he needed not ) by Standart he understood some visible Gospell ordinance , as Baptism ; by Kings supream Magistrats , by nursing Fathers , and nursing Mothers , patrons , and protectours of the Gospell . T. He said that it was a Metaphoricall speech , and that nothing could be gathered from it . C. He replyed , that he would grant him that it was more than a Metaphoricall speech , ( for a Metaphor consisted but in one single trope ) but it was a continuation of severall tropes , and therefore Allegoricall ; yet it does not follow , that nothing could be gathered from it , for then nothing could be gathered from any Parable in the Gospell ; Nay nor any part of the New testament ; for there is scarce a sentence without some Tropes in it . T. Mr. T. said it was fulfilled in Hesters time , which was a nursing Mother to the Jews : C. To which was answered ; Hester was a Jew , and a friend to the Jews , what is this to the Gentiles bringing Children upon Shoulders ? And tho that should be waved , and Hester granted to be a nursing Mother in the type , yet in the Antitype it aymes principally at the times of the Gospell , else grosse absurdities would follow ; for what Kings , or Queens in Hesters-time did bow down to the Jews with their face towards the Earth , and lick up the dust of their feet ? verse 23. Iles are summoned in the first verse , which must be meant of the time of the Gospell : Christ is promised to be given for a light for the Gentiles , that he may be their Salvation to the end of the earth . 6. Kings shall see , and arise , Princes also shall worships . 7. And the holy Ghost , quotes verbatim , and applyes to the time of the Gospell the 8. verse , and that expressely 2. Cor. 6.2 . There is an implyed cutting off to the Jews , 20. An ingrafting in of the Gentiles , the Children of the wild olive into the stock of the naturall olive , 21. And a Bringing of Children to visible ordinances , 22. All which he offered to frame into Arguments . T. But Mr. T. prevented it , saying , that though it should be understood of the times of the Gospell , yet by sons in Armes , and daughters upon Shoulders , was meant grown men , for any thing he knew , and men women and of a hundred years of age might be carryed upon armes , and upon shoulders . Which indeed is the same answer Mr. T. gives in his scepticall exercitation ; ( like foxes , and badgers being beat out of one hole , hath another to fly unto : ) Where ( as Mr. Hussey quotes him ) he uses the same words , that Mr. Abbets , and he found fault with in Mr. C. Major proposition , for these are his words , It is foretold that Gentiles should bring their Children in their armes , therefore the Prophet foresaw the Baptism of Infants ; he might have seen the beam in his own eye , turpe est doctori , &c. But to return to Mr. T. answer . C. Which Mr. C. took thus away ; Them that they should bring in their bosomes were Infants ; But it was foretold that they should bring them in their bosomes ; Therefore they were Infants . T. He enquired where it did appear that they should bring them in their bosomes . C. Out of the text , for the word in the originall ( which is translated armes ) is bosome , and so the Septuagints read it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , intimating that they should bring sucking Children hanging upon their breasts . T. Then Mr. Tombs said it was an analogie , and performed when the Gentiles perswaded their Children to embrace Christ . C. Well then , it is their Children , not thy children , oportet esse memorem ; But not that neither ; for that Scripture which in the letter suites with many other Scriptures , but in the pretended analogie with no other , can not be the meaning ; But to interpret it literally of bringing Children to Christ in the bosome , suites with many scriptures , and to perswade them to come to Christ , with no scriptures ; Therefore it can not be the meaning . T. Mr. T. could not name one text of scripture , where to bring in armes , or bosome , was to perswade to come to Christ . C. So Mr. C. referred the judgment of it to the people , and named another text , Es. 65.20 . There shall be no more thence an Infant of dayes , &c. But the child shall die an hundred year old . T. Mr. Tombs bid him read the rest of the words , and the verse following . C. He said he had read as much as he intended to rayse his Argument from . T. Take notice ( sayes he ) he will not read that which makes against him . C. Not so ; for nothing of it makes against me , but that an Argument must be terminus simplex , and homogeneal , and that you know well inough , but that in place of solid Satisfaction you must say something to deceive the people . The Arguments I raise hence are two , the first is this , There shall be no more an Infant of dayes , that is , Infants shall not be uncapable of the seal , while their age is measured by dayes , as the Jews Infants that might not be Circumcised till a week had passed over them ; Therefore Infants new born are capable of the seal ; The secund Argument is this , The child shall dye an hundred year old , that is , as an hundred year old , or as well a Church-member as if he were a hundred year old ; Therefore Children may be Baptized under the Gospell : T. Mr: T. found fault with that interpretation , shall dye an hundred years old , that is as if an hundred years old . C. He answered , to take it literally would imply a contradiction , for it was impossible to be a child , and a hundred years old , and was better than his , and the Anabaptistes exposition of 1 Cor. 10.2 . they were Baptized under the cloud , that is ( say you ) as if they were Baptized under the cloud , when nothing hindred , but they were really Baptized under the cloud . And Rom. 11.19 . the branches were broken off ▪ that is ( say you ) as if they were broken off , when it was both possible , and apparent , that they were broken off . T. Then Mr. T. said it was not meant of the times of the Gospell . C. To which was replyed ; Mr. T. will still be wiser than the Church of England ; and read the Contents of the Chapter ; The calling of the Gentiles v. 1. the Jews rejected 17. the blessed state of the new Jerusalem to the end . T. Mr: T. said it was verifyed Zacha : 8.4 . Thus saith the Lord of Hosts , there shall yet old men , and old women dwell in the streets of Jerusalem , and every man with his staff in his hand for very age , and the streets of the citie shall be full of boyes , and girles playing in the streets thereof . C. To which was replyed ; what is this to an Infant of dayes , or a child dying a hundred years old ? when it is apparent both from the Contents , & Text , that this of Zachary is meant of the Jews return from Captivity , & more apparent that that of Es. is meant of the state of Christs kingdome under the Gospell which I prove thus ; That Interpretation that brings with it ▪ Absurditie , untruth , blasphemie , is not to be admitted ; But to interpret it of the Jews return from Captivitie brings with it absurditie , untruth , blasphemie ; Therefore it is not to be admitted . T. Mr. Tombs denyed the Minor . C. Which was proved in order ; first that it brought with it absurdity , To apply the 25. verse to the return from Captivity was absurd , that the wolf and the lamb should feed together , and the Lion should eat straw with the bullock , and dust should be the serpents meat ; Therefore it brought with it absurdity . Secondly that it brought with it untruth ; But to apply the 19. v. to the return from Captivity brought with it an untruth , that the voice of weeping should be no more heard in Jerusalem ; for it was twice destroyed after , once by Antiochus , then by Vespatian , and Titus ; Therefore it brought with it an untruth . Thirdly that it brought with it blasphemie ; for to interpret the 17. verse , ( Behold I create new heavens , and new earth , and the former shall no more be remembred , and come into mind ) of the second temple , is blasphemous ; Therefore it brought with it blasphemie , for it crosseth St. Peters interpretation 2. Pet. 3.13 . Wee according to his promise look for new heavens , and a new Earth ; For can any rationall man think , that the new temple built at Jerusalem in Cyrus his time , was this new heaven , and new earth , that the former should be no more remembred ? When the antient men are said to weep , because the glory of the latter temple was short of the glory of the first , Ezra . 3.12 . [ It was inferiour to Solomons temple , first in respect of the building , that was lower , and meaner ; secondly , in respect of the vessels , before of Gold , now of brasse ; thirdly , of five things that were lost , first the Ark of God , secondly , the Urim & Thummim , thirdty , fire from Heaven to consume the Sacrifices , fourthly , the glory of God between the Cherubims , fiftly , the gift of prophesie , for after the second temple there was no prophet . ] T. Mr. T. fell to his wonted course of impertinent exposition , wherein Mr. C. told him he violated the rules of dispute , and did lasciviously wanton it out into a wilderness of words , that the truth might be obscured or lost , and like a lapwing carry the hearers far from the matter . Then C. P. an Apothecary began to interpose , as he had done once before , till a gentleman of authoritie , told him , that it was not fit for a man of his place , and calling , to speak ; Yet Mr. Tombs would not be Satisfyed , but went on saying that Dr. Prideaux in Oxford , when a place of Scripture was cited , was wont to give a large exposition . C. Mr. C. Replyed ; that Dr. Prideaux was Doctor of the Chair , and Judge of the Controversie , and might do that which a Respondent may not do , whose office is onely to repeat , deny , distinguish , and when a Text is quoted , to give a brief exposition , that the Opponent may have something to fasten upon ; And what Dr. Prideaux did , he knew not ; but what Dr. Collins , and Dr. Ward did , he could tell him ; but that it was not to the present purpose . And that his judgment in this , was but the same with his own University of Oxford , as he knew of late by a sad experiment . T. Mr. Tombes Asked what that was ? C. He told him an explosion , not for disability ( for his dispute was plausible inough ) but that he would neither be satisfied with D. Salvage his answer , nor the Doctor of the Chaires determination ; but fell to repetitions , and extravagances , as now . Mr. Tombes launched into a tedious discourse to vindicate himself , till he had tyred the Auditors , who cryed out this is but to waste time ; And a learned Gentleman spake aloud , this is but to spend the time in parling , that he may avoid the gun-shot , for he is affraid the great thunderbolt is behind : and so with much adoe , he was brought to dispute again , where Mr. C. falling upon the third branch of his Argument , That God did actually receive Infants to be Church-members under the Gospell , began thus . C. Those whom Christ commanded his disciples to Baptize , they may be Baptized ; But Christ commanded his Disciples to Baptize Infants ; Therefore they may be Baptized . The Minor being denyed , was proved thus ; He that commanded his Disciples to baptize all Nations , commanded them to Baptize Infants ; But Christ commanded his Disciples ; Matth. 28.19 . to Baptize all Nations ; Therefore Christ commanded them to Baptize Infants . T. Mr. T. denyed the Major . C. Which was proved by this Enthymema ; The whole includes every part ; Infants are a part of Nations ; Therfore he that commanded to Baptize all Nations , commanded to Baptize Infants . T. He denyed the consequent , though the whole included every part , and Nations were the whole , and Infants were a part of Nations , yet it did not follow that Infants were to be Baptized . C. He returned , that , that saying of Aquinas ( posito toto generali , pars ejus negari non potest , a generall whole being granted , no part of it can be denyed ) was an axiome both in Logick , Philosophie , and Divinity , as Psalm 117.1 . Prayse the Lord all yee Nations , is interpreted by another Psalm , Old men , and babes , young men , and maidens , prayse yee the Lord . T. Mr. T. Said it was an Axiome that the whole includes every part , where there is no exception , but here is an exception . C. He replyed , Saint Ambrose upon the place sayes there is no exception , Qui dixit omnes , nullos exclusit , neque parvulos , &c. He that said Baptize all Nations , excepted none , no not Infants . T. Mr. T. Pished at it , sleighting Ambrose his Authority . C. Then said Mr. C. whether we shall obey Ambrose Bishop of Millain with Scripture , or Mr. Tombes Vicar of Lemster against Scripture , judge you . But that there is no exception thus I prove , If Infants be excepted from Baptism , it is either because they are not named in the text , or because we find no instance that any were Baptized , or because they are not capable ; But for none of these three ; Therefore Infants are not excepted . T. Mr. T. Denyed the Major , and said that a fourth reason might be given , because they were not Disciples , C. He told him that in this answer he shewed himself to be no good Logician ; for it is an Axiome , that in no division , one member can be affirmed of another , because they are opposite , now to be Disciples , and capable of Baptism were not opposite but subordinate ; And to be Disciples , if it made them not capable , it was no exception at all , if it made them capable , it was the same with the third , to which Dilemma when he could receive no answer , he demanded where it was required that those that are to be Baptized , must be Disciples ? T. He said out of the Text , for that which is translated Teach all Nations , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} make Disciples of all Nations . C. He replyed ; at Ross you found fault with me for that translation , asking me , was I wiser than the translators ? and now when it seemes to make for you , you urge it . Quo teneam vultus mutantem Protea nodo ? I confess it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in the Aorist , ye shall make Disciples , for it must be interpreted by the future , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Baptizing , or by Baptizing in the present tense ; as if Discipling were the end , and Baptizing the means , and required no qualification before ( as learned men with great probability press ) but I will not insist upon that now , But that which you denyed , I prove , that Infants may be Disciples , from [ that place Rom. 15.10 . compared with the 5. verse , for so Mr. C. said , mistaking it for ] Acts 15.10 . T. At which Mr. Tombes insulted , saying he was a good text-man . C. He replyed , he was in hast , and did not think of this before , but that his answer did drive him to it , and he in his elaborate books did oftentimes quote one place for another , then how much more might he , that was extemporall , it had been enough to have said , as our Saviour to the Tempter , it s written : but to leave these catches , and come to the proof . They upon whom the Pharasies would have layd the yoak , were Disciples , verse 10. Why tempt ye God , to put a yoak upon the neck of the Disciples ; But many of them were Infants ; Therefore Infants are Disciples . T. He denyed the Minor , that many of them were not Infants . C. Which was proved thus ; The yoak was Circumcision verse 5. the Pharasies saying , that it was needfull to Circumcise them ; But they upon whom the yoak was to be imposed by Circumcision , were only Infants amongst the Jews , and Infants together with Parents amongst the Gentiles ; Therefore many of them were Infants . T. He denyed the Major , and said the yoak was not Circumcision . C. He replyed it was apparent , by comparing the 5. and 10. with the foregoing verses . 1. verse Certain men came down from Judea , and taught the brethren , except ye be Circumcised , after the manner of Moses , ye cannot be saved ; where observe that Circumcision is the subject of the Question . In the 2. verse they determined that Paul , and Barnabas , and certain others of them , should go up to Jerusalem unto the Apostles , and Elders , about this Question , to wit Circumcision . In the 5. certain of the Sect of the Pharasies said , that it was needfull to circumcise them . In the 6. the Apostles came together to consider of the matter , that is Circumcision , and when there had been much disputing , Peter rose up in the 7. and determined the Question in the tenth verse , why tempt ye God to put a yoak upon the neck of the Disciples ? T. Mr. T. Said , that Circumcision could not be the yoak , that neither they nor their fathers could bear . C. He returned , that it was a bloody , and a heavy yoak , therefore the Israelites had a dispensation for 40. years in the wilderness ; Moses neglected the Circumcision of his child probably for this cause ; and his wife ( when the Child was Circumcised ) called him a bloody husband . The Sichemites were slain , as unable to defend themselves , while they were sore of the wound of Circumcision . T. Mr. T. Said , that the Doctrine of Moses was the yoak of which Infants were not capable . C. He replyed ; that Circumcision was principally meant , and the doctrine of Moses onely as an Appendix of it , and children were as capable of the doctrine then , as they were in Abraham , and Moses his time , when all in the moment of Circumcision were tyed to the observation of the doctrine , tho they of ripe years ( to use Vossius his distinction ) were taught the doctrine antecedenter , before Circumcision , infants of eight days consequenter , after Circumcision , when age made them capable ; I know ( sayes God ) Abraham will teach his Children ; So it is apparent all those upon whom Circumcision with the doctrine of Moses was to be imposed , were called Disciples ; But some of these were Infants , for onely Infants were Circumcised among the Jews , and Infants with the Parents among the Gentils ; therefore some Infants are Disciples . Mr. T. Without any distinct answer would have broke through the pales to rove abroad again . C. But he pressed him to keep within the lists , urging this Argument . They to whom is the promise , they may be Baptized , it s the Apostles own inference , Acts 2.28 . Be Baptized , for the promise is to you ; But to Infants of believing parents is the promise , the promise is to you , and your Children ; therefore Infants may be Baptized . T. He denyed the Minor , that to Infants of believing parents is the promise . C. He told him , it was the words of the text , The promise is to you , and your Children . T. Then Mr. T. Said they were not believers yet . C. Mr. C. Replyed , they were believers in fieri , tho perhaps not in facto . T. That 's Latine ( sayes Mr. T. ) what do you understand by it ? C. He said , I mean this , they were believers by outward assent , and disposition , sufficient to make them members visible ; but perhaps not believers by inward assent , and habit , to justify them . For I know you will not say that none are to be Baptized but they that have a saving faith , which none but God is able to discern . Ministers must act according to rule , which in adultis , is outward profession , or a willingness to receive the Ordinance , and that they were thus qualified ( which is sufficient ) it is apparent . T. Mr. T. Denyed that they were sufficiently qualified . C. Which was proved thus ; They whom the Apostle commanded to be Baptized , were sufficiently qualified ; But the Apostle commanded them to be Baptized ; Therefore they were sufficiently qualified . T. Then Mr. T. Without repeating the Syllogism , or applying any distinction , inquired where the Apostle commanded them to be Baptized . C. He told him verse 38. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , be Baptized every one of your . T. Yes ( sayes Mr. T. ) Upon condition of Repentance , repent and be Baptized . C. That is a condition of your own making , and an adding to the Word of God , for where dos the Scripture , either expresly , or implyedly say , that Repentance is a condition of Baptism ? if it be meant of compleat repentance , true it is , it was their duty both to repent , and to be Baptized , to repent in relation to crucifying of Christ , to be Baptized in relation to Judaism , which they were to put off , and Christianity which they were to put on ; But that they must have compleat repentance before Baptism , it is not so much as hinted at . And if you mean incompleat repentance ( which is Indeed all that is required ) they had that already , for they were pricked in conscience , saying , Men , and brethren what shall we do ? T. Mr. T. Said that was not all that was required , nor was it a sufficient qualification for Baptism . C. Against which answer was concluded thus ; That upon which the Apostles Baptized three thousand the same day , was a sufficient qualification ; But the Apostles upon that Baptized 3000. the same day ; Therefore it was a sufficient qualification . T. He denyed the Minor , and gave his reason from the 40. and 41. verses , And with many other words did he testify , and exhort , saying , Save your selves from this untoward generation , then they that gladly received the word were Baptized , C. It was replyed , that this was but a recapitulation , or reciting of the heads of Peters Sermon that he preached to them , before they were pricked in conscience , or were exhorted to be baptized , and no new act ; which was a thing usual in Scripture , as Gen. 1. God having expressed the creation of Man , and Gods blessing of him , and all creatures to him , by a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} recites the manner of his creation in the second Chapter . But howsoever it made nothing against him , for whether it be taken thetically without any condition , or hypothetically upon condition of repentance , the Children were to be baptized together with the Parents , the promise is to you and your Children , and that was all that he contended for ; from whence ariseth this Argument , To whom the promise of Grace belongs , to them Baptism belongs also ; But the promise of Grace belongs to Believers and their Children ; Therefore Baptism belongs to both . T. Mr. T. said , the Promise of Grace belonged to Believers , and their Children , when their Children actually believed , and not before . C. He replyed , there were two Arguments in the text to overthrow that : The first might be drawn from the Indicative predication in the present tense , the Promise is to you , and your Children , is , for the present , as well to your Children , as to you . The second , from the opposition betwixt you and your Children , and them that are afar off . They , and their Children , which are , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , near ( as the Greek Scholiast , and the Syrian Interpreter saies ) are opposed to them that are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , afar off . The Jews were near , and in Covenant , for to them is the promise in the present tense , but the Gentiles were afar off , Rom. 2.15 . Ye who sometimes were afar off , are made nigh by the Blood of Christ , therefore it is expressed in the future tense , as many as God shall call ; So that to the Jews being called , their Children were in Covenant with them ; when the Gentiles shall be called , their Children shall be in Covenant with them . T. Mr. T. said , he granted that Children were in Covenant , and might be baptized C. Well then observe , good People , the Dispute is at an end , he grants that Children are in Covenant , and may be baptized . T. Yes , but by those Children are not meant Infants , but Grown Men . C. He replyed , there are many circumstances in the text overthrows that ; first , the word is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which comes from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to bring forth , given sometimes to Children in the womb , for the most part to them that are newly born , or young . T. Mr. T. said , it was also given to Men of ripe age . C. Yes sometimes , by a figurative speech , ( as that of Julius Caesar to Brutus in Plutarch ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and thou my Child . And well might he call him his Child , for he had adopted him the night before ; but properly it signifies a young Child , and so it ought to be taken here , unless some convincing reason can be given to the contrary , according to that rule , Omne analogum per se positum , stat pro famosiore significato . Mr. T. gave no answer , but with a jeering Eccho repeated the last words , pro famosiore significato . The second circumstance in the text , is the substantive verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is , the promise is to you , and your Children , not is to you , and shall be to your Children ; now what Children had they at this present , but young Children ? unless Mr. T. will imagine that they were all Old Men and Women that were present , and their Younger Men and Women were absent . The third circumstance in the text is the finis cui , the end to whom the promise is , to you , and your Children ; the Jews Children under the Law were in Covenant with their Parents , the Charter is confirm'd under the Gospel to them and their Children . The Jews when they crucified Christ , called for a Curse upon themselves , and upon their Children , here the Apostle gives them a Remedy as large as the Disease , the promise ( that is , of Freedome from the curse ) is to you and your Children . T. Mr. T. still kept his Conclusion in despight of the Premisses , that it was to their Children when they actually believed , and not before . C. Yes , and before they actually believe , which I prove thus : The blessing is as large as the curse ; But the curse extended even to children , before they could actually believe ( his blood be upon us and upon our children ) Therefore the blessing . T. Mr. T. answered to the Major thus : If by blessing was meant the inward and spiritual part of the Covenant , it might be true ; but that was nothing to the present purpose , seeing it was not known to us : But if the outward , and visible part , he denied that Infants were capable of the blessing , as well as liable to the curse . C. Which distinction was took away thus : They that are holy with a Covenant-holiness are capable of the outward and visible part ; But Infants of Believers are holy with a Covenant-holiness ; Therefore they are capable of the outward and visible part . T. Mr. T. denied the Minor , and said that Covenant-holiness was gibberidge , which they that spoke did not understand themselves . C. Mr. C. replyed , it was the language of learned men of all ages , amongst whom were Vossius , Bullinger , and Hugo Grotius ; and that Children of Believing Parents were holy before Baptism , and that Baptism did not make , but declare them to be Christians . Then cryed out a Cobler , [ I. E. ] ( that hath been dipped ) this is Blasphemy . C. Well , you discover of what spirit you are , and your ignorance ; Are not these the words of the learned assembly of Divines in the Directory confirmed by Ordinance of Parliament ? That Infants are Christians , and federally holy before Baptism , and therefore are they Baptized [ Pag 12. ] And that Infants of Believing Parents are thus holy , with a federall , or Covenant-holiness , I thus prove from , 1 Cor. 7.14 . Els were your Children unclean , but now they are holy . T. That sayes Mr. T. Is meant of Matrimoniall holynes , or a lawfull use of the Marriage-bed , that they are no Bastards . C. That Answer I thus infringe . That which in Scripture is taken almost six hundred times in a distinct sense , and not so much as once for Matrimoniall holiness , cannot be so meant here ; But it is taken in Scripture almost six hundred times in a distinct sense , and not once for Matrimoniall holyness ; Therefore it cannot be so meant here . T. That Argument ( sayes Mr T. ) I will retort upon you , That which in Scripture is taken six hundred times in a distinct sense , and never Once for Covenant-holiness cannot be meant here ; But it is taken six hundred times in a distinct sense , and never once for Covenant holiness ; Therfore it cannot be meant here . C. To which was replyed , this is to invert the order of the dispute , you are to answer , and not to oppose . T. I may oppose by retorting of an Argument , and I will answer anon . C. Well , to satisfie you , I deny your Minor , for it s taken oft in Scripture for Covenant-holiness . T. Where ? C. The proof lyes upon you , that it is not , yet I le give give you one instance , or two , Rom. 11.16 . if the first fruits be holy , the Lump is also holy , and if the root be holy , so are the branches . T. That is not meant of a Covenant-holyness . C. Yes , it s as cleer as the light , and so you your self interpreted it at Ross , as there are hundreds that will witness , which was upon this occasion . I pressed that if the immediat parents were holy , the children were holy with a Covenant-holiness ; you denyed the inference , and said the meaning of it was , that Abraham the father of the faithfull was the first fruits , and root that was holy , and therefore his posterity was holy , and in covenant [ And in this exposition , as he agreed with truth , so with Beza , who sayes that children are holy , that is comprehended in covenant from the wombe , and with Bowles who saith , that they are holy with outward holiness , by which they are judged to be in covenant ] But to return from whence , by your retortion , we have digressed . I am to prove that holyness is never taken in Scripture for Matrimoniall cleanness in opposition to Illegitimation . Not in that place Ezra 9.2 . the holy seed have mingled themselves with the seed of those lands ; which is either your only , or principall hold , ( as far as I can gather out of your books ) therefore in no place . T. He denyed the Antecedent . C. Which was proved thus . If it be meant of Matrimoniall cleanness , then this must be the meaning of the words ; The holy seed , that is the lawfully begotten Jews , have mingled themselves with the seed of those lands , that is the bastards of those lands ; But that cannot be the meaning , for happily there were some Bastards among the Jewes , and in that sense not holy , and no Bastards among the Nations , but all , or the most Legitimate , and therefore in that sense not unholy ; Therefore it is not meant of Matrimoniall holiness . T. He denyed the Major , affirming that both Jews , and Nations , were holy before their mixture , but then , both they , and their Children became unclean , because God had forbidden them to marry with the Nations . C. To which was answered , they that are Saints are not unholy ; But some Saints have been begot by this mixture , or unlawfull bed , as Jepthah , who Hebr. 11. Is said to be justified by faith ; Therefore they are not unholy . T. He denyed the Major , saying , they may be unholy by their Naturall Generation , and first birth , and yet holy by Regeneration , and new birth . C. This strikes not home ; Moses had children by his Ethiopian woman , but they were not illegitimate ; therefore those that were begot by mixture with the Nations were not Illegitimate . T. Mr. T. Said , that was before the Law was given . C. Well , that Answer will do you little service ; after the Law was given , Salomon had children by Rahab , who was a Cananitish , and Boaz by Ruth , who was a Moabitish woman ; and yet they were not Illegitimate , or unholy , as you would have it . T. They became Proselites , and received the Religion of the Jews . C. Well then , while they were not of the Jews Religion , tho no Bastards , they were unholy , when they embraced the Jews Religion , ( by your own confession ) they became holy ; what is this but a Covenant-holyness which you have opposed all this while , and now grant it ? T. Mr. T. Used many words to clear himself , but with little satisfaction to the greatest part of the hearers , and still denied that children were holy , and in covenant . C. Which was further proved thus , They that Christ took up in his arms , blessed , said , the Kingdom of God belonged unto them , pronounced a curse upon those that despised , and would not receive , are holy with a Covenant-holyness ; But Christ took up little children into his arms , blessed them , sayd , the Kingdom of God belonged unto them , pronounced a curse upon those that despised , and would not receive them ; Therefore little Children are holy with a Covenant-holiness . T. Mr. Tombes began to be netled , as if something in this Argument galled him , saying it was a fallacie , and that he went about to entrap him by sophistrie . C. What fallacie ? T. A heaping of many things together that belong to severall matters . C. I confess they were spoken upon severall occasions , but they all concenter in my Conclusion , that children are holy , and in covenant ; I am in hast , and named them all together , but if you will have patience , I le prosecute them severally . T. I am willing to continue till midnight , but I like not this kind of arguing . C. You like it not , because it does jugulum petere , cut the throat of your tenet . T. No not so much as touch the skin of it , sayes he . C. Well I beseech you in the spirit of meekness to answer . T. It is a fallacie of heaping many particulars together . C. I confess there is a fallacie they call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . T. Take notice , he confesses it is a fallacie . C. No such thing , for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is an asking of many Questions , which is your usuall fallacie , Socratically to ask , when you should solidly answer , but in my Syllogism there is not so much as one Question . T. It is a Copulative proposition sayes Mr. Tombes , and if one member of it be false , the whole is false . C. It is not an explicit Copulative proposition ( sayes Mr. C. ) neither is any member of it false , ( for every branch of it is Scripture , ) Instance in any of the particulars that you think m●kes the least for me , and I le begin with that ; then he mentioned Matth. 18.2 . Which words being read , from thence he raysed this Argument . They to whom belongs the Kingdom of Heaven , are holy , and in Covenant ; But to little children belongs the Kingdom of Heaven ; Therefore little children are holy , and in Covenant . T. Those little Children were not Infants . C. They are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , because they could scarce speak . T. What are these called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? C. If not here , elsewhere , and of other Evangelists , and here they are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by the diminutive , which the great Master of the Greek Hippocrates interprets , to signifie a Child under seven years of age , and therefore not capable of actuall faith , when the Apostles themselves were yet ignorant about fundamentalls . T. They were converted verse 3. Except ye be converted , and become as little Children , &c. C. The meaning is not that the little Children are converted , but it hath relation to the Disciples in the first verse , who must be converted from their actuall sins , and become as little children which have no actuall sin . T. O how unhappy are the people that are seduced with these toyes , are you not ashamed ? C. I see you have learned of that man in Lucian to cry out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and to vilifie that Argument you cannot answer , and besides that , I see nothing that is shame-worthy . He hath answered nothing at all ( sayes one under the Pulpit ) but shifts and denyes all . T. Thou art an impudent , brazen-faced fellow , whosoever thou art , I have answered all , confuted all my adversaries Books , and amongst them one of my greatest Antagonists , I have turned Mr. Richard Baxter the most of his Arguments against himself . C. Sir , let that worthy man alone who is absent , you are now to answer me . T. Here is nothing to answer , is it not in the sixt verse , Who so shall offend one of these little ones which believe in me ? were they not believers ? C. Yes , the Disciples were believers , which are here meant , and not the children ; which the Grammaticall construction will tell you , for it is in the masculin gender , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , one of these little ones , meaning {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} disciple , not in the Neuter Gender to answer to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , little child ; so that my Argument remains unanswered . T. I am weary of this Pedantrie , and looking upon his watch , said , I promised but one houre , and it s above foure houres ; with that he clapped his Book together . [ T. J. ] Good Mr. Tombes ( says an Anabaptist ) continue a little longer for satisfaction of the people ; he gave no answer , but put on his hat . C. Well , Sir , I will not press you any further now , I should have urged John 3.5 . Rom. 11. and other places , to prove Infants Church-membership , and have come to the second and third branches of mine Argument , that Christ merited it for them , and Infants stand in need of Baptism ; but those I must leave to another opportunitie ; Therefore I desire that we may have a set day about a Month hence , seeing I was hurryed to this extemporall discourse through importunitie . T. No , I will have no more dealing with you , unless it be by writing , that what both of us shall set down , may be read in the publick Congregation . MARK . 16.15 , 16. 15. And he said unto them , Go ye into all the world , & Preach the Gospel to every Creature . 16. He that beleeveth , and is Baptized , shall be saved , but he that beleeveth not , shall be damned . THese two verses hold out the rich Charter of the Gospel , which our Saviour delivered to the Apostles after his Resurrection ; The parts are two , First a Precept , in the former verse , Go ye into all the world , and Preach the Gospel to every Creature ; Secondly a Promise , with a Commination in the latter , He that beleeveth , and is Baptized , shall be saved ; but he that beleeveth not , shall be damned . In the Precept , we have two particulars , First a Mission , he sends them , Go ye into all the world ; Secondly a Commission , he authorizes them , and Preach the Gospel to every Creature . In the latter verse , or promise , we have First the thing promised , layd down affirmatively , shall be saved ; Secondly the qualification , and that either absolute , he that beleveth , or conditional , and is Baptized ; he that beleeveth , and is Baptized , shall be saved ; Or a Commination shall be damned , with a qualification negative , and absolutely without any limitation , he that beleeveth not , he that beleeveth not shall be damned . Wee l only hint at the former verse for introduction to the latter . And he said , ( that is Christ , ) Observe , that it is only God , Christ God and Man , that can give Mission , or Commission to Preach , and ordain Sacraments . Math. 28.18 . All power is given me in Heaven and Earth , Go ye therefore , and teach all Nations . Go ye into all the world , there is the largeness of their Commission , to all the world , as he , to all Nations as Matthew . Hence observe , the Apostles , and by them the Evangelists , had an extraordinary Commission which extended through the world , but our Commission ordinarily is limited to certain places ; True it is , there may be itinerants upon special occasions , ( and they also confined within their verges , ) But as Doctor Buckeridge observes well when Christ speaks to Apostles , he says , Go ye into all the world , but when to ordinary Pastors , and Teachers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he fixed some to be Pastors , and some Teachers . And Preach the Gospel to every Creature , there is the Commission , wherein we have First the Act Preach , that is proclame , Secondly the object of the Gospel , which in the Original , and other languages signifies good news , or a good speech ; from the connexion between the Mission and Commission comming from the same Authour Christ , and extended to the same persons , the Apostles , and their successours , observe , that none may Preach as Church Officers , but they that are sent in a Gospel way ; our adversary in the common cause spoke so home to this , that we need not press it further . The last thing is the extent of the Commission , and that a very large one , unto every Creature , as here , to all Nations , as Matthew . Now the Quaere will be , what is meant by every Creature ? Some limit it to every rational creature , Angels , men , Devils , as Origen , & his misericordes Doctores who held the Devils and reprobates should be saved ; but that cannot be ; for 2. Pet. 2.4 . They are cast down to hell , and reserved to judgement . Some more strictly restrain it only to man , and that when he is come to age , and understanding , excluding Children ; this is too strict , True it is , Infants are not capable to be taught of men , but they may be taught of God ; they cannot actually understand the Gospel , but they may actually receive the benefit of the Gospel ; a noble mans Child hath interest in his Fathers Patent , and pardon ; a sucking Infant ( though he knows it not ) may be joined in a lease with the Parents . Some extend it , and it is conceived more fitly according to the Letter , without any Synecdoche , or figure , to every creature , as if he should say , Go and proclame the benefit that comes by Christ to every Creature ; for as by the first Adam all creatures were accursed , so by Christ the second Adam , all creatures shall be blessed , Rom. 8.22 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} every creature groans , desiring to be delivered into the glorious liberty of the Sons of God , answerable to this , Preach the Gospel {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to every creature , telling them , that they are now by Christ to be delivered into the glorious liberty of the Sons of God . Object . But the creature cannot hear , nor understand . Answ. It s true not properly , no more could John Baptist in his Mothers Womb , and yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Babe sprang for joy ; Nay the Holy Ghost ascribes a hearing to the creature , Hosea 2.21 . And it shall come to pass in that day saith the Lord , I will hear the Heavens , and they shall hear the Earth , and the Earth shall hear the Corn , and the Wine , and the Oyl , and they shall hear Jezreel . Hence observe , that every creature in a sense is sensible of the benefit they have by Christ ; but every one in their kind , men come to years , and discretion , are capable of actual understanding , actual profession , actual faith ; Infants only in actu primo , are capable of the first seeds of understanding , of profession of Faith , which will shew it self in the fruits when they come to years ; The rest of our fellow creatures as by a natural instinct they groan for the curse , so by an other instinct , they lift up their heads in expectation of the blessing , and that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with an earnest expectation , or a stretched out neck as the word in the original signifies , Rom. 819. Thus we have paraphrased upon the first verse for introduction to the second , wherein is First , a Consolatory promise , he that beleeveth , and is Baptized , shall be saved ; Secondly a Comminatorie Curse , he that beleeveth not , shall be damned . In the former , we have first the qualification , and that either absolute , he that beleeveth , or conditional , and is Baptized . Q. Now the Quaere will be , what belief is here meant ? Sol. First the event tells us , that belief that saves us , he that believes shall be saved . Secondly the opposition , its contrary to that unbelief that damns ; Observe that a saving Faith is necessary to salvation , without Faith it is impossible to please God , all they , and only they that have a saving Faith shall be saved ; so that you see that Faith is a necessary , and absolute condition . And is Baptized , that is upon supposition , if Baptism conveniently may be had ; hence observe , that Baptism is not absolutely necessary by necessity of means ( as they call it ) as if none could be saved without it , but by necessity of Precept , if conveniently it may be had . The Israelites for forty years in the Wilderness were not Circumcised . Bernard , that saw not all things could see this , that , non absentia sed contemplus Sacramenti damnat , not the want , but the contempt of the Sacrament damns : Valentinian the Emperour dyed , as he was going to be Baptized in Jordan , and Ambrose being asked what he thought of him , answered , that he was Baptizatus volo , & voluntate , etiamsi non reverà aquae lavacro , Baptized inwardly with wish , and will , though not outwardly with the laver of water , Austin is conceived here to be mistaken , who denyed salvation to Infants Un-Baptized , hence he is called durus Pater Infantum , a hard Father of Infants ; and many of the Doctors of the Church of Rome , who hold that Infants that dye Un-Baptized , are kept in limbo Infantum in a Purgatory of Infants , where they shall never behold the beatifical vision . Object . But here is first placed beleeving , and then Baptized , so that from the order of placing the words , some would gather that we are first to beleeve before we be Baptized . Answ. That will not follow ; for Mark 1.4 . There is placed first Baptizing , and then Preaching , and repentance after , whence they might as well gather that we must be Baptized , before we can hear the word Preached , or repent ; Repentance in Scripture is oft placed before Faith , and yet is a fruit , and effect of Faith ; some of the Evangelists place Judas his receiving of the sop before the Sacrament , some after it ; it is a rule in interpreting of holy Writ , that Scriptura nescit prius , & posterius , the Scripture does not alwaies observe the precise order in which things were done . Q. But I beseech you consider what Faith it is that is here meant ? Sol. A saving Faith ; Must then a saving Faith be the rule of our Baptism ? and must we Baptize none , but of those we know have a saving Faith ; then we must Baptize none at all ; never any Minister upon that ground had ever Commission to Baptize any , no not the Apostles , for they did not infallibly know that those they Baptized had a saving Faith ; nay they actually Baptized many that were hypocrites , as Simon Magus , Alexander , Hymeneus , Philetus , and others ; hence observe , That no rule for Baptizing in general can be gathered out of this Text , And to say that none are to be Baptized , but they that have a saving Faith , which is the Faith that is only here meant , or none but they which make an outward profession of Faith ( which is not here meant ) is an untruth not gatherable from this Scripture , and an adding to the word of God , against which he hath proclamed a solemn curse . The Commination , or curse follows in the last words , He that beleeveth not , shall be damned ; he does not say , he that is not Baptized shall be damned . For though the contempt of it is dangerous , yet a man may be saved without Baptism ; he does not say that he that is not dipped over head is damned , that is a thing indifferent , any washing in the name of the Father , Son , and Holy Ghost , is Baptism ; he does not say , that he that is not Re-baptized , or Baptized again , is damned , for that is the invention of Man , never heard of ( in that sense ) before John of Leydens time , who confessed at his execution , that he had that , and the rest of his poysoned Doctrine from Satan . Hence observe , That all unbelievers , though Baptised , shall be damned ; men beleeving though ( through invincible necessity ) Un-Baptized , shall be saved ; thus we have given you the lively meaning of the Holy Ghost in the Text . Having layd this foundation , wee 'l make further inquirie into two things which are in controversie , First what is meant by Baptism , or Baptizing , Secondly whether Infants ought to be Baptized , or no . First , Baptism in the Original , signifies nothing but a washing , as Pareus upon the Hebrews says , Baptismus Graecis est quaevis ablutio , Baptism is in Greek any washing , whether by dipping , or sprinkling , to Baptize is to dip , or sprinkle says , Ravenel ; so says the Churches old Catechism dipped , or sprinkled in the name of the Father , Son , and Holy Ghost ; so the Directory , Baptize the Child , by powring , or sprinkling of the water on the face of the Child , without adding any further Ceremony . And as many kinds there are of washing , so many there are of Baptizing , whereof the Pillars of the Greek Tongue , Hesichius , Budeus , Stephanus , Scapula , Arius Montanus , Pasor , mention four ; First tingere , to die , or tincture , Secondly mergere , to drown , or plunge , Thirdly madefacere , to wet , or moysten , and lastly abluere , to wash , or clense . I confess there are some that distinguish betwixt {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to rantise ( as they call it ) or sprinkle , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is to plunge to the bottom , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is to swim upon the top , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is , as they criticise upon it , to swim betwixt the top , and bottom ; these three last are mentioned by Casaubon in his notes upon the third Chapter of St. Mathew , as was quoted by our adversary , but with what fidelitie , or advantage to his cause , I leave it to the Godly , and learned to Judge , for he left out the last words , wherein the whole state of the question is determined by Casaubon against him , for thus he concludes , horum sententia jampridem meritò est explosa , &c. the judgement of those men is deservedly long since exploded , and trampled down , that would have Baptizing to be by dipping , and he gives a reason , quum non in eo posita sit mysterii hujus vis , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , seeing the force , and efficacy of Baptism , this mysterie , consists not in that , that is the manner of washing . Which is confirmed by Aquinas , Immersio non est de necessitate Baptismi , dipping is not of the necessity of Baptism , And Dominico sotus , Ablutio est de essentiâ Baptismi , washing is of the essence of Baptism , but the manner of washing , whether by dipping , powring , or sprinkling , is accidental . Many places of Scripture confirm this , 1 Cor. 10.2 . there the Israelites were Baptized in the red Sea , when their feet did but touch the water , not as if they were Baptized , when they were not ( as the Ana baptists gloss upon this place ) and that the Egyptians were really Baptized , for the Egyptians were not Baptized in their sense , but sunk to the bottom like stones . Exod. 15.5 . Baptized under the Cloud , not that the Egyptians were Baptized , and the Israelites as if they were ( as they descant ) under the Cloud , for the Egyptians were never under the Cloud , for the Israetites went before the Egyptians , and the Cloud , part of it was over the Israelites , part of it went before them . There is mention made in the Gospel of Baptizing , or washing of themselves when they came from Market , of Cups , of Vessels , of Tables , which cannot be meant of plunging , in water , so often , where that Element was so scarce , but rincing . Johns Baptizing in Jordan , Philips going down to the River with the Eunuch proves nothing at all ; for what strange consequence would this be , especially from the Anabaptists ( that must have express Scripture for all things ) John Baptized in Jordan , Philip went down into the water with the Eunuch , therefore , they were dipped , seeing it might as well be by powring , or sprinkling of water upon them , for any thing that appears out of the Text . Object . John Baptized in Enon , because there was much water . Answ. This will seem to be no wonder in those hot Countries , where there are many miles without a Spring of water , especially seeing Geographers , and Travellers tells us , that Enon is a little Brook that one may stride over , scarce Knee deep , and therefore not capable of dipping . Object . But Baptism , say they , must resemble the death of Christ , Rom. 6.4 . We are buryed with him by Baptism , which is not by sprinkling , but dipping . Answ. I answer , the scope of the place is to shew , that one end of our Baptism is to Seal our Communion with Christ in his death , but to press a necessity of resemblance by descending into the water , and comming out again , we see no ground in Text , and if our abiding under the water must answer Christs Burial in exact representation , then as Christ lay three days , and three nights in the Grave , so they must lye three days , and three nights under the water , which if it were put in execution , the dispute would quickly be at an end . But should we grant this resemblance , I appeal to any man , whether our powring on of water in Baptism , does not more resemble our Christian Burial , which is by powring on of Earth , or Dust , than by plunging over head . Thus you see it proved , that Baptizing is any kind of washing , In the name of the Father , Son , and Holy Ghost ; we do not deny with Master Perkins , that if we were to Baptize converted Turks , or Pagans of ripe age , in hot Countries , we might Baptize them by dipping , Provided that their Garments were not first Baptized , or washed , for that is conceived to be no less superstition , than Baptizing of Bells ; Baptism ( says Vossius ) non est immersio vestium , sed humani Corporis , is not a washing of the Garments , but of the Body ; we account the Church of Rome Idolaters , for presenting that worship , First to the Image , which is terminated in Christ ; the Garments are first washed , or dipped , and the Body but at the most wet , or moystned through them . But to affirm that no Baptism but that which is by dipping is lawful , is a will-worship , much more , that Baptism otherwise is a nullitie , and those that are Baptized so , ought to be Baptized again , or Re-Baptized , which the Senate of Syrick understood well , when they made an Act , that all that did presume to Re-Baptize such as were Baptized before , should be drowned . So we have resolved the former doubt , that Baptizing is not dipping , and come to the latter , that Infants may , nay ought to be Baptized . And ( Brethren ) I beseech you to give me leave a little to speak for Infants , those poor Souls , that cannot speak for themselves . And before we come to the Question , take with you these two Considerations ; First , that those truths that were not in controversie in the Primitive times , the Apostles were not so punctual in pressing of them , seeing there was no need ; Solon being asked why he made no Law against murtherers of Parents , answer'd , because he conceiv'd none would commit that unnatural Act ; If the Apostles had been asked , why they did not put down Infant-Baptism in plainer terms , I suppose they would have answered , that they thought none would have denyed it . Secondly observe , that those things that are pressed often in the old Testament , are mentioned more sparingly in the New , as the Sabbath , and Magistracy in the old Testament , line upon line , and precept upon precept , but scarce a Syllable for a Christian Sabbath , or a Christian Magistracie in the new . Nothing is more clear then Infants Church-Membership in the old Testament , therefore not so clear in the New , and yet clear enough to those that have eyes to see it , as will appear by these reasons following . 1. Arg. First , those that are in Covenant with God , ought to have the Seal of the Covenant , which is Baptism . But Infants of beleeving Parents are in Covenant with God . Therefore Infants ought to have the Seal of the Covenant , which is Baptism . The former Proposition is firm by Confession of all Divines , even our adversaries , Haec est fundamentalis ratio paedobaptismi ( sayes Daneus ) this is the fundamentall reason of Baptizing of Infants , that they are in Covenant , Esse foederatum sufficit ad accipiendum signum foederis , sayes Davenant , to be in Covenant is sufficient to receive the signe , and seal of the Covenant , Omnes foederati sunt Baptizandi , sayes Wendel , all that are in Covenant are to be Baptized , Si in foedere sunt , impiè agunt , qui eis signum foederis negant , saith Ferus , if they be in Covenant , they do wickedly that deny them the signe of the Covenant ; in a Civill contract ( sayes Mr Perkins ) the Father , and the heir make but one person , and the Covenant 's for himself and his posterity . The Minor proposition that Infants of believing Parents are in Covenant , is grounded on many Scriptures , Genes . 17.7 . Where God establishes a Covenant , not only with Abraham , but with his seed after him in their generations , for an everlating Covenant , everlasting , and therefore to last to the end of the World ; as Cornelius à Lapide sayes , absolutè aeternum est in semine spirituali fidelibus , It is absolutely everlasting in the spirituall seed to the faithfull . Galat. 3.8 The Scripture foreseeing that God would justifie the Heathen through faith , preached before the Gospel to Abraham ; therefore if Isaac was in Covenant with his Father when he was but eight dayes old , and had the seal by vertue of the Lamb to be slain , much more the Children of believing Parents , by vertue of the Lamb that is already slain . Deutero . 29.11 . When all the people stood in Covenant before the Lord , their little ones are mentioned amongst the rest , which is further confirmed , Acts 2.38 , 39. Be Baptized every one of you , for the promise is to you , and your children ; to say that they were not yet believers , is but a shift , the Text makes it cleer , as soon as they were believers , their Children were in Covenant with them , and to be Baptized . Arg. 2. Such as were Circumcised under the Law , may be Baptized under the Gospell . But Infants of believers were Circumcised under the Law . Therfore they may baptized under the Gospel . Huic Argumento non omnes Anabaptistae resistent ( sayes learned Whitaker ) all the Anabaptists shall not be able to resist this Argument ; the Minor , that Infants under the Law were Circumcised , is confessed . The former proposition is onely questioned , that Baptism under the Gospel to Infants , does not necessarily follow from Circumcision under the Law ; Augustin is cleer for it , saying , Mutatis signis manet eadem gratia sine aetatis discrimine , the outward visible signes being changed , the same grace remaines without any difference of age , and he gives a reason , because the grace of God is not straiter in the new Testament than in the old ; Therefore Christ , Hebr. 8.6 . Is said to be Mediator of a better Covenant , but how were it a better Covenant , if all poor Infants that were in Covenant under the Law , were out of Covenant under the Gospel ? Titus . 2 12. The grace of God hath appeared unto all , and therefore surely to Infants ; as Ireneus sayes , Christus pro parvulis parvulus factus est , Christ becam a little one , for little ones sake , that he might redeem the little ones . Little ones were the first Martyrs that suffered for Christ , in Rama , was a voice heard ; and that Baptism came in place of Circumcision , the Apostle cleares it , Coloss. 2.11 , 12. Ye are circumcised with circumcision made without hands ; How is that ? Buryed with him in Baptism . Hence arises another Argument . Arg. 3. Those that were once in Covenant , had the Seal of the Covenant , and were never disfranchized , and put out of Covenant , have title to the Covenant , and Seal of it still . But Infants were once in Covenant , had the Seal of the Covenant , and were never disfranchized , and put out of Covenant , Therefore Infants have title to the covenant , and seal of it still . Let any man shew one syllable , one tittle in Scripture , that ever Infants were put out , and wee l yield the gantlet ; nay , the Gospell is so far from expressing of them that they are put out , that it gives them large commendations beyond them of riper years , making them the rule of our perfection , as new born babes , receive the sincere milk of the Word . Unless you be as little Children , ye shall not enter into the Kingdom of God ; which is a case so cleer , that even Bellarmine him self encludes , Nullum est impedimentum , &c. there is nothing that hinders , but that Infants may as well be Baptized under the Gospell , as they were Circumcised under the Law ; for neither hath God forbidden Ministers to give them this Sacrament , neither are they uncapable to receive it . Arg. 4. That which God hath commanded may lafully be practised by the Ministers of Jesus Christ . But God hath , commanded Infant-Baptism . Therefore it may lawfully be practised by the Ministers of Jesus Christ . That God hath ommanded it , appears , Matth. 28.19 . Go Baptize all Nations ; it s a generall command , and ( as Aquinas sayes ) posito generali mandato pars ejus negari non potest , a generall command being given , no part of it can be denyed ; Infants are a part of Nations , and included in them . Object . But here is no mention made of Infants . Answ. No , nor of them of age ; we might retort it upon our adversaries , there is no mention made of Dippers , no , nor of them that are to be dipped , therefore they ought not to dip , nor be dipped . Generals include particulars in all Lawes ; Psalm . 117. Praise the Lord all ye Nations , Nations includes old men , and babes , young men , and maids , all without exception , as another Psalm interprets it . Now if Infants be excepted , contrary to that saying of Saint Ambrose , Qui dixit omnes , nullum excepit , neque parvulos , &c. He that commanded all to be Baptized , excepnone , no , not little ones . If ( I say ) they be excepted , it s either because they are not named , or because we never read in Scripture that any Infants were Baptized , or , because they are not capable ; ( that fourth cavill , being the same with the third , I le take away anon ) but for none of these three ; therefore Infants are not excepted from Baptism . Not for the first , because they are not named , for so neither old men , nor nobles , nor Ministers are named . Not because we read not of their Baptism , so we neither read of the Baptism of the Apostles , nor of the Virgin Mary , yet we piously believe that they were Baptized ; De negatione facti ad jus non valet consequentia , such a thing is not mentioned , that it was done ; therfore it was not done , or was not done , therefore it ought not to have been done , is no consequence ; Christ did , and said many things that are not written ; so did his Apostles . Not for the third , because they are uncapable , which is denyed ; for if Infants be uncapable , it is either because they have not repentance , and faith in act , which cannot hinder them ; Christ was Baptized , had not repentance , for he had no sin to repent of , had not faith , for faith presupposeth one lost in himself , that depends upon another for salvation , Christ is that Rock of Salvation , upon whom all mankind being lost depends ; Neither because they cannot hear the Word preached ; then they that are born deaf should be excluded from Baptism ; Or because they are not otherwise qualified ; but that cannot hinder them , for God requires no more of them that are in Covenant , and born of believing Parents , but a pure capacity , and receptability , which Divines call Potentiam objectivam ; as God in the beginning created the World of nothing , so in the beginning of the new creature he does regenerat , and recreate us of nothing ; upon this account it is , that we read of many whole families Baptized , not excluding , but rather including Infants , Cornelius was Baptized with his houshold , Acts 10.47 , 48. Lydea , and her houshold , Acts 16.15 . Crispus , and all his house , Acts 18.8 . and the houshold of Stephanus , 1 Corinth . 1.16 . the Jayler {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , all that were his , Acts 16.31 , 32. His Servants , his Children ; for can we imagine so many families without a child ? Arg. 5. They that are capable of the Kingdom , and the blessing , which is the greater , are capable of Baptism , which is the lesser . But Infants are capable of the Kingdom , and the blessing , which is the greater . Therefore they are capable of Baptism which is the lesser ; forbid not ( sayes our Saviour ) little Children to come unto me , for unto such belongs the Kingdom of God ; for surely , if the Kingdom of Heaven receive them , the Church may not exclude them ; for the Church must receive such as glory receives , Acts 2.47 . There were daily added to the Church such as should be saved . Now for proof of this Argument , take these places , Mark . 10.13 . to 17. Mark . 9.14.36 , 37. Matth. 18.2 , 3 , 4. Matth. 19.13 , 14 , 15. Luke 9.14 , 15. Luke 18.15 , 16. Which tho they be spoken upon severall occasions , all prove Infants to be Church-members , and capable both of grace , and glory ; wee l instance in two , Jesus called a little child unto him , the word is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which ( as Hippocrates in his distinction of ages sayes , and Beza seconds him , ) signifies a child under seven years , and set him in the middest of them , and said , Verily I say unto you , except ye be converted , and become as little children , that is , endevour to be free from actuall sin , as they are , ye shall not enter into the Kingdom of Heaven . The other is that of S. Luke 18.15 . wherein observe , First a Precept , Suffer little children to come unto me . Secondly , we have a prohibition , and forbid them not . Thirdly , his displeasure against his Disciples , for hindring them from coming to him , he looked on this act with indignation , and was much displeased at it . Fourthly , he adds a reason why little ones should be brought to him , because to such belongs the Kingdom of God , that is , the Kingdom of grace here , and glory hereafter ; they are visible members of his Church , and Kingdom , and therefore none may hinder their access to him . Fiftly , he confirmes this reason , à majori , from the greater to the less , Gods Kingdom doth not onely belong to them , but I tell you more , whosoever will come into this Kingdom , must resemble Infants in Innocency , humility , simplicity . Sixtly , he adds his benediction of them , he took them up in his arms , put his hands upon them , and blessed them ; and tells us that their Angels alwayes see the face of his Father , which is in Heaven ; and the danger of them that offend one of these little ones ; and all this recorded by three Evangelists , Matthew , Mark , Luke , as if it were of purpose to check the sacrilegious insolencie of these latter times that denyes them the seal . Christ is not more punctuall by his Spirit , in declaring his own Birth , Passion , Resurrection , than he is in this precious Truth so much trampled under foot . And if any object , these were not young Children , the text easily confutes them , they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Children under seven yeares of age , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Children that could scarce speak , they did not lead them , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they carried them unto him ; Christ is said twice in S. Mark , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to take them up in his armes , and embrace them ; Christ was already instructing the people that were able to understand , the Apostles were offended for bringing of Children which could not understand . Well then , doth Christ take Children in his armes , and would he have them all put out of his visible Church ? would he have us receive them in his Name , and yet not to receive them into his visible Church , nor as his Disciples ? How can Infants be received in Christs Name , if they belong not visibly to him , and his Church ? Nay , doth Christ account it a receiving of himself , and shall we then refuse to receive them , or acknowledge them the subjects of his visible Kingdom ? will it not follow then that whosoever refuseth them , refuseth Christ , and him that sent him ? For my part ( to use the words of a godly , and learned divine ) Seeing the will of Christ is that I must walk by , and his word that I must be judged by , and he hath given me so full a discovery of his will in this point , I will boldly adventure to follow his rule , and had rather answer him upon his own incouragement for admitting an hundred Infants into his Church , than answer for keeping out of one . Argument 6. All Disciples may be Baptized . But Infants of believing parents are Disciples . Therefore some Infants may be Baptized . The Major , or former proposition , is granted by our adversaries , who translate that place , Matth. 28.19 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , go make Disciples of all Nations , which is in our last translation , Go teach all Nations , confessing , as soon as they are Disciples they may be Baptized . Now for the Minor , that Infants are Disciples , is evident from Acts 15.10 . Why , tempt yee God , and put a yoak upon the neck of the Disciples ? this yoak was Circumcision , and the attendants of it , as will appear by comparing it with the fift verse , and the context from the beginning of the Chapter . Now among the Jews , children were only to be Circumcised , and amongst the Gentiles , children together with parents when they were converted , and became Proselites . To say that not only Circumcision , but the Doctrine , and Observation of the whole Law , by the yoak is meant , is but a shift ; Circumcision was the Seal , or Ordinance by which the Jews were bound to observe the Doctrine , and the Law , and all those upon whom the yoak was layd by Circumcision , are called Disciples ; whereof Infants were a great part . And if it be objected , that children are not capable of instruction , as it is nothing to the purpose , so it contradicts Scripture , Esay 54.13 . And all thy Children shall be taught of the Lord , and great shall be the peace of thy Children . And if any one carnally interpret this of the Jews return from captivity , as they do other places of Esa. our Saviour checks them , John 6.45 . And It is written in the Prophets , And they shall all be taught of God . Arg. 7. All that have faith may be Baptized . But some Infants have faith . Therefore some Infants may be Baptized . The proposition none will deny , the Minor may be proved by severall reasons . First , Christ expresly calls them Believers , Matth. 18. He attributes humility to them , and faith ; and commands Elders to imitate them ; and that you may see they were Infants , Mark 9.36 . tells us they were such as Christ took up in His armes . Secondly , they are said to receive the Kingdom of God , Mark 10. that is , the grace of God , Remission of sins , and life eternall ; now the Kingdom is not received , but by faith in Christ . Thirdly , they please God , therfore Christ blesseth them ; but without faith it is impossible to please God . Fourthly , either faith must be allowed them , or salvation denyed them ; but the latter is cruell , and impious ; therefore the former must be godly , and pious ; faith only purifies the heart , but no unclean thing shall enter into Heaven . Fiftly , tho Infants cannot make actuall profession of faith , yet they may have inward roots of Sanctification , and faith . John Baptist and Jeremie were sanctified in their mothers wombs ; let carnalists say what they will , that is the principal meaning of that place , Esay 65.20 . There shall be no more an Infant of days ; The Jews thought they were not sanctified , unless a Sabbath went over them ; the child shall dy an hundred year old , that is , as well in Covenant with God , or a visible Church-member , as if he were a hundred years old . Therefore Pareus sayes , Infantes Ecclesiae etiam ante Baptismum censentur sideles ; Infants of the Church , even before Baptism , are judged faithfull . Hommius sayes , infants have faith , in semine , in the seed , tho not in messe , in the harvest ; Beza sayes , they have faith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in power , tho not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in operation . Faith ( says Treleatius ) is twofold ; 1. Active which the Elder have by hearing the Word . 2. Passive , and by imputation , which Infants have by vertue of the Covenant , and Divine promise . Pelagius asks Austin where he places infants Baptized ? he answers , in numero credentium , in the number of believers , and addes , nec judicare ullo modo aliter audebis , si non vis esse apertè haereticus , neither may thou presume to judge otherwise , if thou wilt not be a plain Heretick . Wee l conclude this with that of Vossius , As in naturals , so in supernaturals we must distinguish these three things , power , habit , and act ; there is the power of reasoning in Infants , the habit in men sleeping , but the act , and exercise , in them that are waking ; the power answers the seed , the habit the tree , the act , and exercise , the fruit ; the seed of Faith may be in Infants , the habit in men of age , but the act , and exercise , in them that work according to the habit . 8. Arg. Those that are Holy , with a Covenant-holiness , may be Baptized . But Infants of beleeving Parents are Holy with a Covenant-Holiness . Therefore Infants of beleeving Parents may be Baptized . For the former Proposition , foederatis competit signum foederis , ( says Vossius ) the sign of the Covenant belongs to them that are in Covenant ; Holiness is twofold ( says Bullinger ) either of Faith , or of the Covenant . Ezra . 9.2 . Ye have mingled the holy seed , that is them in Covenant , with the Nations , that is them that are out of Covenant . Thus you see , that Covenant-holiness is no gibberidge , but grounded upon Scripture , and avouched by learned men : as shall more fully appear . The Minor , that Children of beleeving Parents are holy with a Covenant-holiness , is clear from 1 Cor. 7.14 . Else your Children were unclean , that is , not in Covenant , but now they are holy , that is , in Covenant , thus ( besides the ancients ) Sharpius , and Peter Martyr interpret it , and Hugo Grotius himself , Non loquitur Apostolus de Sanctitate naturali , &c. The Apostle ( says he ) speaks not of natural holiness , and inhering to the nature of Children , but of an holiness adhering to them , that is , the holiness of the Covenant , for the Children of beleevers are comprehended in the Covenant of grace , and therefore accounted holy of God . To interpret it ( as the gross Anabaptists do ) that they are holy , that is , no Bastards , is a new holiness not heard of in Scripture , and as ( Doctor Featly says ) a Bastard exposition ; and Pareus gives the reason , if the Children of beleevers be therefore holy , because they are no Bastards , the Children of Pagans are as well holy , for they are also no Bastards . If the first-fruits be holy , the lump is holy , and if the root be holy , so are also the branches . Rom. 11.16 . The first fruits and the root , that is the Parents ; the lump , the branches , that is the Children , and posterity . And , Rom. 11.17 . if the Jews were broken off , and the Gentiles graffed into their place , it will follow , that if the Jews were broken off , Parents with Children , then the Gentiles shall be graffed in , Parent with Children . But the Jews were broken off Parents with Children . Therefore the Gentiles shall be graffed in , Parents with Children . 9. Arg. If Infants should be out of Covenant under the Gospel , many dangerous absurdities would follow . First , Infants would be losers by the comming of Christ , and be put in a worse condition than the Jewish Infants were ; they with the Parents were admitted to the Seal of the Covenant , which was Circumcision , and not Children with Parents to Baptism . Secondly , if Infants should be in Covenant then , and not now , Grace would be larger under the Law , than under the Gospel . Thirdly , there would be no difference betwixt the Child of a Christian , and of a Pagan , but all the Infants of Christians would be as vile as the Children of Turks , Tartars , or Cannibals . Fourthly , they would be without God , without Christ , without hope in the world ; not the Children of God , but of the Devil ; would all be damned , for out of Covenant , and visible Church ( ordinarily ) there is no salvation . 10. Arg. Lastly , that which hath continued since the Apostles times with blessed success , must needs be lawful . But Infant-Baptism hath continued with blessed success since the Apostles times . Therefore Infant Baptism is lawful . Wee l begin with the first Centurie , or hundred years after Christ . Dionysius the Areopagite whom the Apostles converted at Athens , says , Holy men have received a tradition from the Fathers , that is the Apostles , to Baptise Infants . Clemens ( who is recorded by some of the antients to succeed Peter in his Ministry at Rome ) says {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Baptise your Infants . Ireneus ( who lived in the second Century ) says , Christus pro parvulis parvulus factus est , Christ became a little one for little ones sake , that little ones might be received into Covenant . Origen that lived in the begining of the third Century says , The Church received a tradition from the Apostles to Baptize Infants , and gives a reason , because they are born in impurity of sin ; nay Pelagius , a great Scholar , who lived in the latter end of this Century , though he denyed Original sin , yet confessed Infant-Baptism , for when they pressed him with this Argument , if Infants had not Original sin what need they Baptism , he answered , that Christ appointed , and the Church practised Infant-Baptism , not to purge sin by past , but to prevent it for the time to come . Cyprian in the fourth Century confirms it in his Epistle to Fidus , and gives an account of a Council of sixty six Bishops that decreed that Infants should be Baptized . Ambrose says , because every age is lyable to sin , therefore every age is fit for the Sacrament of Baptism . Nazianzene says it is better to Seal Infants with Baptism , ( though they know it not ) then to leave them unsealed . Austen is conceived to go too far , who denyed possibility of salvation to them that dyed un-baptized , pressing that place John 3.5 . Except a Man be Born of water , and of the Spirit , he cannot enter into the Kingdom of God . The Millevitan Counsel in the fifth Century decreed , That whosoever should deny that Infants , even taken from their Mothers wombs , might not be Baptized , should be accursed . All Churches , all ages since , agree in this ; the Harmonies of confessions of all Reformed Churches , the Church of England in the Apologie , the old Catechism , The twenty seventh Article , the Directory , the greater and lesser Catechism composed by the Assembly of Divines , the late Parliament by a further Declaration , all confirm it ; The Canons of our Church did not only in former times declare , but the Lawes of our Land did punish Anabaptists as hereticks . Mr. Fox in his Acts and Monuments approves of the Albigenses , Waldenses , Wickliffists , Lollards , Poor men of Lyons , Brownists , Barrowists , as members of the Reformed Churches , but wholly excludes the Anabaptists , as erring fundamentally . I 'le say no more for confirmation of this polemicall discourse , but wind up all with a word of exhortation ; I beseech you brethren consider what a dangerous errour this is , that robbs the Scripture of its truth , Infants of their right , parents of their comforts , the Church of its members , Christ of his merits , God of his glory ; That is the mother of many other errours ; hence sprung the Ranters , Socinians , Antitrinitarians , Shakers , Levellers , they that are above Ordinances , Antiscripturians ; An errour that God hath expressed many signall judgments against , as Sleiden and Gastius in Germany , and some of our worthies in England have declared . As reverend Mr. Cotton tells one of his Aposta●ed flock , that had his house burned , and his children in it , No wonder that fire seised upon his house , and God denyed water to quench it , who denyed that water should be brought to Baptize his Infants . Secondly , consider that much benefit redounds both to parents , and children , by Infant-Baptism . First , much comfort comes hereby to the parents , when they consider Gods free grace to them , and theirs , that he is not ashamed to be called their God , and the God of their seed after them . Hebr. 11.16 . Secondly , much benefit comes to Infants by Baptism , ( which the Devill knowes well , when he causes witches to renounce their Baptism , when they enter into Covenant with him ) for they are thereby admitted into the bosome of the Church , devoted , and consecrated unto God , his Name is put upon them , they wear his Royall badge , and by it they are distinguished from Heathens . And this so clear from Scriptures , truly , and spiritually understood , That the Gates of Hell shall not prevail against it . Now the God of Peace and Truth , by his Spirit , lead us into all truth , keep us pure , and unspotted in this houre of Englands temptation , and triall , keep us faithfull to the death , that so we may receive a crown of life . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . FINIS . Notes, typically marginal, from the original text Notes for div A62871e-320 And that by washing , as the Proselytes and Jews Children were initiated . Mr. Cradock , and Mr. Walter . Monmothshire . Notes for div A62871e-14010 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or to the water . 
A47448	----	A counter-antidote, to purge out the malignant effects of a late counterfeit, prepared by Mr. Gyles Shute ... being an answer to his vindication of his pretended Antidote to prevent the prevalency of Anabaptism, shewing that Mr. Hercules Collins's reply to the said author remains unanswered : wherein the baptism of believers is evinced to be God's ordinance, and the baptized congregations proved true churches of Jesus Christ : with a further detection of the error of pedo-baptism : to which is added, An answer to Mr. Shute's reply to Mr. Collins's half-sheet / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1694 Approx. 286 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47448 Wing K54 ESTC R18808 12350372 ocm 12350372 59964 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47448) Transcribed from: (Early English Books Online ; image set 59964) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:4) A counter-antidote, to purge out the malignant effects of a late counterfeit, prepared by Mr. Gyles Shute ... being an answer to his vindication of his pretended Antidote to prevent the prevalency of Anabaptism, shewing that Mr. Hercules Collins's reply to the said author remains unanswered : wherein the baptism of believers is evinced to be God's ordinance, and the baptized congregations proved true churches of Jesus Christ : with a further detection of the error of pedo-baptism : to which is added, An answer to Mr. Shute's reply to Mr. Collins's half-sheet / by Benjamin Keach. Keach, Benjamin, 1640-1704. [2], 54, 8 p. Printed for H. Bernard ..., London : 1694. Errata: p. 54. Reproduction of original in British Library. "An appendix, being a reply to Mr. Shute's last single sheet, in answer to Mr. Collin's half-sheet": p. 44-54. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Collins, Hercules, d. 1702. -- Antidote proved a counterfeit, or, Error detected and believers baptism vindicated. Shute, Giles, b. 1650 or 51. -- Antidote to prevent the prevalency of anabaptism. Baptism -- Early works to 1800. Infant baptism -- Early works to 1800. Anabaptists. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-06 Rachel Losh Sampled and proofread 2005-06 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A COUNTER-ANTIDOTE , To purge out the Malignant Effects Of a Late COUNTERFEIT , Prepared by Mr. GYLES SHUTE , An Unskilful Person in Polemical Cures : BEING An Answer to his Vindication of his pretended Antidote , to prevent the Prevalency of Anabaptism . Shewing that Mr. Hercules Collins's Reply to the said Author remains unanswered . Wherein the Baptism of Believers is evinced to be God's Ordinance , and the Baptized Congregations proved true Churches of Jesus Christ. With a further Detection of the Error of Pedo-Baptism . To which is added , An Answer to Mr. Shute's Reply to Mr. Collins's Half-sheet . By BENJAMIN KEACH . LONDON : Printed for H. Bernard , at the Bible in the Poultry . M DC XC IV. THE INTRODUCTION . I Cannot , without Grief and Sorrow of Heart , reflect upon the sad Consequences of our present Differences in and about the smaller Matters of Religion , whereas we agree in all the Essentials thereof ; but do much more resent that bitter and censorious Spirit many shew , and particularly appeareth in the Person I have now to do with , which all that read his Books will quickly perceive . Pray do but see what a kind of Advertisement he put twice into the City Mercury of his last Treatise , &c. wherein he positively denies those he calls Anabaptists to be Churches ; and their Baptism he affirms to be a Counterfeit , which is the Baptism of Believers or adult Persons ; and that because we do not ground Gospel-baptism upon the Covenant God made with Abraham , but upon the great Commission our blessed Saviour gave to his Disciples after he rose from the Dead , as it is contained , Mat. 28. 19 , 20. Mark 16. 15 , 16. This is such an Attempt , that none of our Brethren who are Pedo-baptists ( nor any that ever I read of ) assayed to do . Whether our Baptism be a Truth of Christ , or a Counterfeit , will appear in our Answer ; but why are we no Churches ? Certainly we are Churches ; for a Church may consist of wicked Men as well as of good Men ; but I suppose he means we are not true Churches of Christ ; he , as I judge , not knowing from what Theam that word is derived , we must be wicked Persons or else Churches of Christ. This Man hath come too near to the Expressions and bitter Reflections John Child uttered against us , falsely called , Anabaptists ; who soon after fell under fearful horror of Conscience and Desperation . He wrote a Book against us , rendring us very odious to the World , and casting Contempt upon our saithful Ministers , but quickly was convinced of his horrid Design , crying out , in Despair , That he had touched the Apple of God's Eye ; for , said he , if God has any People in the World , those that I have vilified are his , or to that effect . The Lord deliver this Man from such a Spirit and dismal end ; but 't is bad modling ( as we used to say ) with edge Tools . Our Saviour shews the danger of rash Judgment ; and what have ●e to do to judge our Fellow Servant , much less Churches ? We may judge of Things , and freely speak our Minds , according to Light received ; but to censure a People after this manner , and only because 〈◊〉 differ from him about the Subject and Mode of Baptism , is hard ; 〈◊〉 , considering , that we are in all other things of the same Faith with himself , and such that he hath daily Church Communion with ; is this lovely or just ? is this the Spirit of Jesus Christ ? O● doth he appear in the Wisdom that is from above , that is first Pure , then Peaceable , Gentle , ●a●●e to be Intreated , full of Mercy and good Fruits , without Partiality and without Hypocrisie , and the Fruits of Righteousness that is sown in Peace of them that make Peace , Jam. 3. 17 , 18. What kind of Scoffing , Reproaching , Railing and opprobious Language he hath cast on us , I shall collect and set down in its proper Place ; and yet at the same time he bears very hard upon his Antagonists for using such kind of Terms , &c. p. 4. How will he escape , who says a Man should not Steal , if he Steals ? Or , that a Man should not commit Adultery , if he commits Adultery ? Rom. 2. 22. Or that says , a Man should not scoff or rail on , and vilifie his Brother when he doth the same thing , and yet pretends he hath not do●e it ; I will not render Railing for Railing , these are his Words ; and again saith , I shall labour to declare in the Spirit of Meekness , pag. 4. Hath he been as good as his word , or hath he not ? ( they are proper Judges who have read his Book . ) I think few Men who have had to do with us in this Controversie shewed a more four Spirit than Mr. Eaxter ; and yet did he ever deny us to be Churches , or call our Baptism a Counterfeit ? Pray take his Sentiments of us , when in a co●l Spirit , these are his words , viz. That the Anaebaptists are godly Men ; that differ from us in a Point so difficult that many Papists and Prelatists have maintained that it is not determined in in the Scripture , but dependeth upon Tradition of the Church ; and I know as good and sober Men of that Mind as of thei●s , who are most against them , &c. And again he saith , That Augustin and many Children of Christians were baptized at Age , and that the Controversie is of so great Difficulty , that if in all such Cases none that differ be tollerated , we may not live together in the World or Church , but endlesly excommunicate or persecute one another , Baxter's Book , Principle of Love , page 7. But Mr. Shute hath appeared so bold and rash as if he had an infallible Spirit , and seems to be so lifted up as if he hath done more in his short Tract , than all those learned Men who have formerly and of late times asserted Pedo-baptism . And that now we are totally confuted , and We , and our Cause of Believers Baptism gone for ever . See his Title Page . And in pag. 113. saith he , Thus I have given you one Broad side more , by which I have brought your whole Opinion by the Lee , and all the Carpenters and Calkers in the Nation cannot save it from Sinking . I wish he knew his own Spirit and Weakness better , and not thus to admire what he hath done : Doth he think there is none can answer his Arguments ? No saving our Baptism and Churches from sinking to the bottom , which he hath so furiously attacked ? sad Case ! What could Goliah of Gath , or proud Rabshaketh say more ? But he forgot the old Proverb , Let not him boast that puts on his Armour as he that puts it off . If I or my Reverend Brother Collins , have in any Writings of Ours used hard Words , we have cause to be troubled , for the Truth never gained any thing that way : 'T is not hard Words , but hard Arguments that must do the Business ; A soft Answer ( as Solomon saith ) turneth away Wrath. I must say , I had rather have to do with a Man that hath more Argument and less Confidence than I can find in his Writing , or Spirit . I am sorry he had no better Counsel , or followed no better Conduct , at such an hour as this is ▪ it sure concerns us all to study the things that make for Peace , and that by which we may edifie one another ; the Breach is too wide already . O what want of Love is there in Christians to each other , who are all Members of the Mystical Body of Christ , and Children of one Father , and Heirs of the same glorious Inheritance ! Sure we shall love one another when we come to Heaven ; and I hope His Reverend Pastor ( whom I have more cause both to love and honour than ten thousand Instructors in Christ , he being the blessed Instrument in my Conversion all most forty Years ago ) gave no Encouragement to him thus to write and abuse his Brethren . I would he had consider'd the Text , He that hateth his Brother , is in Darkness Joh. 2. 11. For my part I hope I can say I love them in whom I see the Image of God , that differ from me , in the like degree as those of mine own Opinion . I am persuaded the want of Love to one another is one of the greatest Sins of this Age , and that which is a high Provocation to God ; and if that which this Man hath done is a fruit of Love , or tends to promote it , I am mistaken . True , I have ( may be ) wrote as much of late as another on the Subject of Baptism ; but never without Provocation , by means of divers Persons who have of late times wrote against us . I have not begun the Controversie , but have still been on the defensive Side ; nor can any justly blame us to clear our selves , and defend that which we believe to be the Truth of Christ when urged to it . As to his Answer to Mr. Collins , he hath said something , 't is true , to one or two of his Arguments , but the rest he has passed by in silence , and left the chief Argumentive part , in a great measure , unanswered . And as to his Reply to me , I cannot see he hath said any thing that deserveth my notice at all ; but lest the easie , unwary and prejudiced Reader , should conclude he hath done Wonders , should we aot return an Answer . I have examined the stress of all that seems Argumentive , which contains but a small part of his Book , and having studied Moderation and Tenderness , I hope it may tend to allay and quench the Fire of his Passion , and bring him to a more moderate Temper . However , I shall leave it to the Blessing of God to dispose of the Issue of it , as he shall seem good in his all-wise Providence ; and to help the Reader , I have divided his Book into Chapters in my Answer ; and since he begins with the form or manner of baptizing there , I shall begin also . CHAP. I. Wherein it is proved , That Baptism is not Sprinkling nor Pouring of Water on the Face , nor Dipping of the Head only ; But that it is Dipping or Plunging of the whole Body under Water . I Shall begin with Mr. Sbute's Fifth Page , and shall shew him that he hath not yet buried Mr. Collins his answer , but that it is still alive , and as lively as it was before his pretended Answer came forth . In pag. 6. he r●cited what Mr. Cobins mentioned in the 2d page of his Reply to his Antidote , viz. where Mr. Cobins says , The right mode of Baptism is by Dipping . To which Mr. Shute saith , ( in p. 5. ) I think there is more to be said for Sprinkling or Pouring Water on the Face in Baptism than there is for Dipping or Ducking over Head and Ears in a River or Pond : For the latter is more like a Punishment of Criminals than the Solemnizing of an Ordinance of God ; pray hear what the Scripture saith of Sprinkling and of Pouring Water upon Sinners to cleanse them . Heb 12. 24 And to Jesus , the Mediator of the New Covenant , and to the Blood of Sprinkling , & c. ● Pet. 1. 2. Elect according to the Foreknowledge of God the Father through Sanctification of the Spirit , unto Obedience and Sprinkling of the Blood of Jesus Christ. And Isa. 44 3. For I will pour Water upon him that is thirsty , and F●oods upon the dry Ground : I will pour my Spirit upon thy Seed , and my blessings upon thine Off-spring . Ez ● 36. 25. Then will I sprinkle cl●an Water upon you , and ye shall be cl●an from all your Filthiness , and from all your ●●ols w●● I cleanse you . Ed●d . 2● 8. Here you see ( say you ) we do not read of Dipping , nor Ducking in all those spiritual Metaphorical Baptisms , which are all nearly re●ued unto the Ordinance of Baptism and t●n● to the fam thing , but more effectually and perfectly , and are accompanied with the same Promises , namely , the Remission of Sins , Sanctification by the Spirit , and the Gift of the Holy Ghost ; compared with Acts 2. 38 , 39. Answer 1. You might have added many other Places of Scripture , where we read of Sprinkling : But what would it signify ? the Sprinkling and Pouring mentioned in these Scriptures , refer not to Water ▪ Baptism : Read your learned Annotators and Expositors , and you will find they agree as one Man ▪ That Sprinkling and Pouring of Water ( in Isaiah and Ezekiel , &c. ) do refer to the graci us Effusion of the Spirit in the Times of the Gospel , and to the Purifying and Purging Vertue of the Blood of Christ ; and so that in Heb. 12 24. is to be understood , you should not only say , but prove Baptism to be here intended , and then yoù had said something . 2. Should the Sprinkling or Pouring in these Scriptures , be meant of Baptism , then it would follow that Baptism has mighty Vertue in it indeed , even to wash away all Sin and Filthiness : I thought nothing could cleanse from Sin out Christ's precious blood , as it is applyed by the Spirit , through Faith. Baptism , Peter tells you , washes not away the Filthiness of the Flesh. Not the putting away of the Filthiness of the Flesh , but the answer of a good Conscience towards God , by the Resurrection of Jesus Christ , 1 Pet. 3. 20. 3. If you should say , Baptism is chiefly a Sign or lively Symbol of our being sprinkled with the Spirit , or with the Blood of Jesus Christ , we do deny it . You have not attempted to prove it , 't is evident Baptism is principally a Sign or Symbol of Christ's Death , Burial and Resurrection , see Rom. 6. 3 , 4. Col. 2. 12 , 13. compared with this in 1 Pet. 3. 20. which Sprinkling or Pouring cannot hold forth . 4. But you intimate , That these Spiritual Metaphorical Baptisms are nearly related to the Ordinance of Baptism . I answer , by pouring Floods of Water , or by the great Effusion of the Spirit ; I deny not but the Baptism of the Spirit may be held forth ; and the Baptism of the Spirit signifies Immersion . Ye shall be baptized with the Holy Ghost , &c. Acts 1. 5. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon , Is to Dip or Plunge , in which Sense , saith he , the Apostles might be said to have been Baptized , for the House in which this was done , was filled with the Holy Ghost , so that the Apostles might seem to have been plunged into it , as in a large fi●h-pond . See Dr. Duveil on Acts 1. 4 , 5. The learned Casaubon was a Pedo-baptist , yet knew better than to assert Baptizo is to Sprinkle or Pour , but to Dip or Plunge , as you here . Friend , what do you mean by saying , All those metaphorical Baptisms are nearly related to the Ordinance of Baptism ; if you intend both signifies Sprinkling , I deny it , for both of them signifie Dipping or Overwhelming , and so doth the Baptism of Afflictions also , 't is not every small degree of Suffering that is the Baptism of Suffering : Great Afflictions are so called , and that from the literal and genuine Signification of the Word Baptizo , to dip , to plunge under ; and hence ( as I have elswhere shewed ) Vossius notes , That every light Affliction is not the Baptism of Affliction , but like that of David , Psal. 32. 6. He drew me out of deep Waters ; hence also Sufferings and Afflictions are called Waves , Thy Waves and thy Billows are gone over me , Psal. 42. 7. it refers to Christ's Sufferings , who was overwhelmed with Afflictions , even unto Blood and Death . The same as I have hinted is to be noted as to the Baptism of the Spirit , it signifies the miraculous effusion of the holy Spirit , like that at the Day of Pentecost , Acts 2. 1 , 2. Now , in this respect the Metaphorical Baptisms , are nearly related in Signification with the Ordinance of Baptism : I do confess , for to Baptize in the Name of the Father , &c. is to dip in the Name of the Father , &c. and for a more full and clear Demonstration of this from a multitude of learned Men , both Ancient and Modern . See my late Answer to Mr. Burki● , entituled , The Rector rectified , from page 157. to page 206. Scapula and Stephens , Two famous Men for their great Learning , and accounted Masters of the Greek Tongue , tell us , That Baptizo from Bapto , as to the first and proper Signification , signifies Mergo , Immergo , item tingo quod fit imm●rgendo , inficere , im●uere , viz. to dip , plunge and overwhelm , put under , cover over , to die in Colours , which is done by Plunging . Grotius saith , it signifies to dip over Head and Ears . Pasor , an immersion , dipping or submersion , it appears you neither know nor enquire after the proper , literal and genuine Signification of the Word , if you did you would certainly not say , You think there is more to be said for Sprinkling ; for I would have you ask such as can tell you , Whether in those Places in the Hebrews , where Sprinkling is mentioned , the Word signifies Baptizing , or whether it is not rantizing , another Word and of another Signification . And as you regard not the literal , so you mind not the mistical Signification of Baptism ; which is not chiefly to represent the Sprinkling of Christ's Blood , but to hold forth in a lively Figure his Death , Burial and Resurrection , together with our Death unto Sin , and rising again to walk in newness of Life ; as will farther appear in its proper Place . See our late Annotators on Matth. 3. 6. And were baptized of him in Jordan . A great part of those who went out to hear John , say they , were baptized , that is , dipped in Jordan . Tho' they would have the Word to signify washing also , which we deny not ; but then say we , 't is such a Washing as is by Dipping , always , when applyed to this Ordinance . 5. You seem very bold , in saying , Dipping over H●●d and Ears is more like a Punishment of Criminals than the solemnizing of an Ordinance of God. 'T is no marvel you reproach us , when you dare cast such contempt upon Christ's Sacred Institution ; it is to me a trembling Consideration thus to arraign the Wisdom of God : Nor will it salve the matter should you say , You do not think Baptism is Dipping , for it may be so as far as you know ; and if you had read what a multitude of learned Men ( who were Pedo Baptists ) do affirm it is Dipping , you would not sure have adventured to assert such a thing : Suppose it be found at the last Day to be Dipping , the Lord give you Repentance , that you may have this Evil , and all others done away through his Blood. Sure there was as much , nay more cause for during Men to have cast such a Reflection on that legal ordinance of Circumcision . But you say Page 6 , 7. We do not find that there was either a River , or Pond of Water in the Jaylors House for himself and all his Houshold 〈◊〉 be Dipped o● Ducked under Water , for they were all Baptized the same hour of the Night , &c. 1. Answer , Sir , you should take more heed to your words and to what you assert . Is it said they were baptized in the Jaylors House ? if it 〈◊〉 been done in a House , our Saviour needed not to have gone to the River Jordan to be Baptized ; much less into Jordan . Nor was there any reason for Philip and the E●●●ch to have gone into the Water . 2. Moreover , doth not the Holy Scripture tell you that John also was Baptizing in Aenon near Salim , because there was much water , John 3. 23. Pray Reader note this well ; mind the reason why the Holy Ghost ●aith , he Baptized in Aenon ; 't is po●sitively affirmed , because there was much Water in that place , intimating clearly that a little Water will not serve to Baptize Persons in : Also observe what Mr. Pools Annotations say on this place of Scripture ; thus you will find it expressed , viz. It is from this apparent , that both Christ and John Baptized by Dipping the Body in Water , else they need not have sought places where had been great plenty of Water . These are his words that wrote those Annotations . And if it be so apparent , 't is as apparent you have been too bold to say , that Dipping is more like a punishment of Criminals than an ordinance of God. 3. What though we do not read that the Jaylor had a River , or Pond , in his Yard , or near his House ( 't is rediculous to talk of a River or Pond in his House ) yet we ought to believe there was Water enough by , or near his House , to Baptize him and all his , who believed . You see it is granted by your own worthy Brethren , Baptizing is Dipping ; there was n● need for the Holy Ghost to speak of the place where this Water was , or whether it was a Pond or River : And certainly they did not Baptize some , and sprinkle or ●antize others ; Gospel-Baptism being but one and the same , as to the subject and mode of Administration . 4. How can you say Page 7. that they were all Baptized in his own House , when the Text speaks not any such thing ? 2. How can you presume to assert , that they did not go out of the House ? Reader observe the Text well , Acts 16. 30. And brought them out and said , Sirs what must I do to be saved ? Vers. 31. And they said , believe on the Lord Jesus Christ and thou shalt be saved , and thy House ; and they spake unto him and to all that were in his House , vers . 32. And he took them the same hour of the Night and washed their Stripes ; and was Baptized ●e and all his , straight way . Now from these words Mr. Shute affirms , that they were all Baptized in his House , that is , in the Jaylors House . 2. That they were Baptized the same hour of the Night . 3. That they did not go out of the House to a River . If you can see these three Things in these Verses you have better Eyes than I have . As to what was done the same hour of the Night 't is directly in plain words asserted , viz. He washed their Stripes . As to the time when Baptized , it is said , Straight way . If you will have the same Hour and Straight way to intend both the washing their Stripes , and their being Baptized , it is more than can be gathered therefrom ; but if that be granted , might they not in that hour go a little way out of the House and be Baptized ? 't is evident he abuses the Sacred Text. 4. What reason hath he also to affirm , that none believed but the Jaylor himself ? for so he asserts . These are his words . Page 7. We do not read of any one Soul of them that did believe besides the Jaylor himself , before they were Baptized ; nor of any one act of Faith they exerted . 1. Answer , We do read in vers . 34. And when he had brought them into his House he set Meat before them , and rejoyced , believing in God with all his House . 2. He will say , may be , this was after they were Baptized . I answer , we read not one word of the Jaylors believing himself tell then : I mean tho' he believed before , and all his House believed before either were Baptized ; yet 't is not expressed by the Holy Ghost until after they had been Baptized , and were come into his House , and he set Meat before them believing in God with all his House ; So that here is as much mention made of that act of Faith his whole House exerted , as of the Jaylors own Faith , and as soon also . 3. And is it not evident likewise that they were before out of the Jaylors House , else why is it said when he had brought them into his House , &c. that is , after they were Baptised ; take heed how you write at another time , lest you provoke God by adding and diminishing from his Sacred Word . In Page 12 ( you say ) you believe , that there were more modes in Baptism than one , for some went down into the Water , and others were Baptised in their Houses : but ( say you ) I understand not that any were Ducked all under Water ; it is possible their Faces might be Dipped , without Plunging the whole Body under Water , or by pouring Water on their Faces . 1. Answer , That which you again assert . I again affirm , is not true , viz. That some were Baptised in their Houses ; what you have said of the Jaylors being Baptised in his own House , all may see is without Book , and without the least shadow of proof , nor do you , nor can you prove it of any other . 2. If there were more modes of Baptism than one , then there were different significations of the same ordinance , and all of them could not be held forth in the Baptism of each person ; for such that were Dipped , tho' it was but the Head only , were taught the proper Mysteries represented thereby , and those that were sprinkled only with Water , or had Water poured upon them , were taught the proper Symbols or signification of that mode ; but how absur'd that would be I leave to all impartial wise Men to consider . 3. And if this was so , how then was the way and ordinance of God in their Holy administration , one and the same in all the Churches of the Saints ? you may as well say the modes of the Administration of the Lords Supper were more than one , and so allow of the Popish mode therein , who deny the Lai●y the Cup. Is this to make the Holy God , a God of order , or of confusion ? 4. If Dipping was one mode and Sprinkling another , then would Baptism and Rantism be both ordinances of Christ , ask the learned what the word for ( Sprinkling ) is in the Greek Tongue , and if they do not tell you ( if they speak the truth ) 't is ( Rantising ) I will confess I have in this done you wrong , and mistook my self : But we deny Sprinkling is Baptism for Dipping of the whole Body ; is an essential , not an accident of Baptism . Baptism is compared to a burial , that 's clear from Rom. 6. 3 , 4. as it is confessed by a multitude of learned Men who were Pedo Baptists , as you shall hear anon . Now will you say , if the Face or Head only of a Dead Corps was covered with Earth , and not the whole Body , that the Corps was buried ? if you should , would you not be laught at ? Our Saviour was buried , not his Head only , but his whole Body also in the Heart of the Earth , and he whose whole Body is not covered all over in the Earth , is not buried ; no more is he whose whole Body is not covered all over in the Water-Baptised . Baptism is a lively Figure of the Burial of our Blessed Lord , and of our Death to Sin and being Buried with him both in Sign and signification . In Page 12. ( say you ) produce one positive command or example to prove , that ever any Woman went down into a River , or Pond to be Dipped , or Ducked , all under Water in Baptism , throughout the Book of God , or else take your human invention to your self ; these are your words . Answer , If we prove that a Woman by name was Baptized , then we prove a Woman was Dipped , because Baptized in Greek is Dipped in English : and the Dutch ( as I have elsewhere shewed ) have so Translated the Word , viz. Dooped or Dipped in the name of the Father , and of the Son , and of the Holy Ghost . Now in Act. 16. we read of Lydia who was Baptized , that is , Dipped ; and in Act. 8. 12. when they believing Philip preaching the things concerning the Kingdom of God , and the name of Jesus Christ , they were Baptized , both Men and Women : That is , saith the Dutch Translation , they were Dooped both Men and Women : our Translators have left the Greek word untranslated into our Tongue . What difference is there between Baptisma ( Greek ) and Baptism ? 2. But Sir , I cannot but take notice how often you add Ducking to Dipping : Is not this to reproach and cast contempt upon us , and on the ordinance of Christ of Dipping believers in his name ? The Lord open your Eyes and give you repentance , in mercy to your poor Soul. In Page 13. because every Sinner God draws to Christ must come to him naked , &c So you say it must be in Baptism , viz. that part of the Man , Woman , or Child that is Baptized must be naked , and so plead only for the Baptizing of the Face . 1. Answer , Sir , what reason do you give for this ? have you any ground to run that parallel from any Text of Scripture ? Is it not of your own making and devising ? But since you are for plain Texts of Scripture for every thing , pray where do you read that any Man , or Woman● Face , or Head , was only Baptised , or that ●ver John Baptists or Christs Disciples Baptised any person naked ? You tell us of the immodesty and evil of such a practice , and that it may tend to gratifie the Devil and to the sin of Adultery ; certainly such a thing is utterly to be condemned and never was practised , you know well enough , by us whom you reproachfully call Anabaptists . As touching what Mr. Baxter ( to which you might have added Dr. Featly ) hath said concerning Baptizing persons naked ; we know they as well as you , were too much guilty of backbiting , v●lifying , and reproaching of us ; yet they had no ground in the least to cast this odium upon us ; we challenge all Men or any person living to produce one instance that ever any Man or Woman by any of our perswasion was Baptized naked . As to what Mr. Tombs said to Mr. Baxter , of a former custom in some nations of Baptizing naked , it affects not us , nor do I believe there was ever any such custom used among any godly Christians . Nor did Mr. Tombs ever so Baptise any Maids in Bewdeley nor any where else . If he said he could do it , it was doubtless his weakness so to speak ; but I am not bound to believe all that Mr. Baxter hath wrote of worthy Mr. Tombs ; but since they are both dead we will say no more to that ; but any thing you can catch up you resolve 't is plain to make the greatest use of imaginable to reproach your godly Neighbours and the truth of Christ. In Pape 15. the Anabaptists ( you say ) make a great deal of pudder and stir about the Apostles words in Romans 6. 3 , 4. and have pressed them into their service ; the words are as followeth ; therefore we are buried with him by Baptism ; they will ( say you ) have it that this respects burying in Water over Head and Ears in Baptism , and therefore they make it an argument for Dipping : The Apostle ( you say ) seems to have been stirring them up , and puting them in mind of their Baptismal vows and Obligations : It may be as well to Children of believing parents that were grown up , as to themselves ; for in vers . 3 saith he , know ye not that so many of us as were Baptised into Christ , were Baptized into his Death ? that is ( say you ) as they were Baptized into all the priviledges , that were purchased by the Death of Christ , so they were baptised also into the sufferings of Christ , for they were obliged by their Baptismal Covenant to take up their Cross and follow the Lord Jesus Christ , &c. 1. Answer , You shall now see whether 't is only those whom you call Anabaptists , that make such improvement of this Text ( you say pudder and stir about it ) or whether others who were and are Pedo Baptists , do not make the like use of it , viz. to prove Baptism is an Image , Symbol or representation of Christs Death , and burial and Resurrection , together with our Death unto sin , and vivification to a newness of Life : But before I shall quote the Authors I must tell you the Apostle is not in the context speaking of the sufferings of believers , not a word of bearing the Cross : Therefore from the Scope and coherence of the Text you cannot infer any such conclusion as you do . Pray Reader take notice of the 5th Chapter and the beginning of this 6th , and see if I or this Man speak the truth of the Texts in , vers . 1. of this Chapter ; the Holy Apostle says thus , i. e. What shall we say then ? Shall we continue in Sin that grace may abound , God forbid ; how shall we that are dead to sin live any longer therein , vers . 2. Know you not that so many of us as have been Baptized into Jesus Christ , were Baptized into his Death , vers . 3. Therefore we are buried with him by Baptism into Death : That like as Christ was raised up from the Dead by the Glory of the Father , even so we also should walk in newness of Life , vers . 4. For as we have been planted together in the likeness of his death , we shall be also into the likeness of his Resurrection , vers . 5. Is here a word of the Cross , or suffering for Christ , or that we are Baptized to shew we must suffer Martyrdom with Christ ? no , no , unless it be the Death or mortification of sin or the old Man. Tho' I deny not but such that are Baptized must look for suffering . You say , our Saviour calls his suffering his Baptism , and a Blood Bloody Baptism it was ; but I have a Baptism to be Baptized with , and how am I straightned till it be accomplished ? now ( you say ) the Apostle draws his argument from the premises in verses 4 , 5 , p. 16. Answer , 'T is very true , the Apostle doth draw his argument from vers . 4 , 5. &c. but not from Luk. 12. 50. the Text you mention about Christs Baptism of suffering , so that 't is evident to all you have abused this Sacred Text also , and prest it in , to serve your purpose : Pray read all the Annotators you can get on the place particularly , Mr. Pools , and see if any favour your exposition of it . 2. Tho' I have said enough to silence this Man or any other upon this Text , Rom. 6. 3 , 4 , 5. in two Treatises , yet left they come not into the Author or Readers Hand , I shall repeat some passages once again . Let all Men consider in the fear of God , and take notice of the gracious design , and condescention of our blessed Saviour in his instituting of the two great ordinances of the Gospel , viz. the Lords Supper and Baptism ; for as that of the Lords Supper doth in a lively Figure represent the breaking of his Body , and the pouring forth of his Blood , so the ordinance of Baptism doth as clearly ( if rightly Administed ) represent or hold forth the Death , Burial , and resurrection of the same Lord Jesus : Together with our death to sin and rising again to walk in newness of Life ; and that this appears from this Text and that in Col. 2. 12. shall , God assisting , be evinced . The whole Church of the Romans , and every member thereof were to reckon themselves dead to Sin , and were bound to live no longer therein , because by Baptism , as in a lively Figure they had held forth the same thing , nay by that Baptismal covenant they were obliged to live and walk in newness of life . See Pools Annotations on the place , where you will find these words , viz. he seems to allude to the manner of Baptizing in those warm Countries , which was to Dip or plunge the party Baptised , and as it were to bury him for a while under water : See the like Phrase , Col. 2. 12. Baptism doth not only represent our Mortification , and death unto sin , but our progress and perseverance therein ; Burial implies a continuing under death , so Mortification is a continual dying unto sin : Look as after the Death and Burial of Christ there followed his Resurrection , so it must be with us , we must have Communion with , and conformity to the Lord Jesus Christ , in his Resurrection as well as in his Death ; both these are represented and sealed to us , in the Sacrament of Baptism , &c. thus Pools Annotations . The Assembly also in their Annotations on this Text say much the same things , viz. In this Phrase the Apostle seems to allude to the Ancient manner of Baptizing , which was to Dip the party Baptized , and as it were to bury them under Water for a while , and then to raise them up again out of it , to represent the Burial of the old Man and the Resurrection to newness of Life . Diodate in his Annotations saith the same . Cajetan upon the place says we are buried with Christ by Baptism into death ; by the ceremony of Baptism , because he ( that is , the party Baptized ) is put under Water , and by this carries a similitude of him that was buried who was put under the Earth . Now because none are buried but dead Men , from this very thing that we are buried in Baptism we are assimulated to Christ buried , and when he was buried . Tilenus a great Protestant writer in his dispute on this Text Page 88 , 89. speaks fully to this case : Baptism , saith he , is the first Sacrament of the New Testament instituted by Christ , in which there is an exact Analogy between the Sign , and the thing signified . The outward Rite in Baptism is threefold . 1. Immersion into the Water 2. Abiding under the Water 3. A Resurrection out of the Water . The form of Baptism , viz. External and Essential , is no other than the Analogical proportion which the signs keep with the things signified thereby ; for the properties of the Water , washing away the defilements of the Body , does in a most suitable similitude set forth the Efficacy of Christ's Blood in blotting out of sin ; so dipping into the Water in a most lively similitude sets forth the Mortification of the old Man , and rising out of the Water , the vivification of the new Man — The same plunging into the Water ( saith he ) holds ▪ forth to us that horrible Gulph of Divine Justice , in which Christ for our sakes for a while was in a manner swallowed up ; abiding under the Water ( how little a time so ever ) denotes his descent into Hell , even the very deepest of Lifelesness , which lying in the sealed or guarded Sepulchre , he was accounted as one dead : Rising out of the Water holds forth to us a lively similitude of the conquest which this dead Man got over death ; in like manner we being Baptized into his death and buried with him , should rise also with him , and go on in a new Life . Thus far the learned Tilenus . Sir , 't is time for you to lay to Heart what you have done in trampling upon dipping or Baptising , that is such a glorious significant ordinance as these Authors tell you , and no doubt speak the mind of God : And in the room of it exalt an humane and an insignificant invention . Doth Rantism or sprinkling bear any proportion to those great mysteries , here mentioned ? doth that figure o● hold forth the burial of Christ , or that of the old Man ? can a few drops on the Face represent that ; or what representation is there in that of a Resurrection ? Alass ! you know not what you do . ●ut to proceed . Ambrose saith , Water is that wherein the Body is plunged , to wash away all sin . ( 1 suppose 〈◊〉 means 't is a sign of this , ) i. e. that all sin is buried . Chrysostom saith , that the old Man is buried and drowned in the Immersion under Water ; and when the Baptized person is afterwards raised up out of the Water , it represents the Resurrection of the new Man to newness of Life . 〈◊〉 us Epist. ad Tradit . Philadelph . saith , that ●●l●●ving in his death we may be made partakers of his Resurrection by Baptism . Baptism was given in memory of the death of our Lord. We perform the Symbols of his death ( Mark it Reader ) not of the pouring forth of , or sprinkling of his Blood , nor of the Spirit ; no , no ; but as these Authors say , 't is a Symbol of his Death , Burial and Resurrection , which sprinkling in no manner of way can represent . Justin Martyr saith , we know but one saving Baptism , inregard there is but one Resurrection from the Dead , of which Baptism is an Image . And from hence we know nothing of your Infants sprinkling . See more in Sir Norton Knatchbul's Notes Printed at Oxford 1677. who to the same purpose quotes Basil the Great , Lactantius , Bernard , &c. Mr. Perkins 2. Vol. Cap. 3. on Gal. saith , the Dipping of the Body signifies Mortification or fellowship with Christ in his death , the staying under the Water signifies the burial of Sin , and coming out of the Water the Resurrection from Sin to newness of life : And in another place saith , the ancient custom of Baptizing was to Dip all the Body of the Baptized in Water . To these Ancient Writers let are once again add here for your further conviction , what some of the chefest Prelates of the Church of England have very lately said on , Rom. 6. 3 , 4. The Reverend Dr. Sharp the present Lord Arch-Bishop of York , in a Sermon preached before the Queens Majesty on Easter Day , March 27 , 1692. saith he , and this in antient times was taught every Christian in and by his Baptism ; when ever a person was Baptized , he was not only to profess his Faith in Christs Death and Resurrection , but he was to look upon himself as obliged in correspondence therewith to mortifie his former carnal affections and to enter upon a new State of Life . And the very form of Baptism ( saith he ) did lively represent this obligation to them : For what did their plunging under water signifie , but their undertaking , in imitation of Christs Death and Burial , to forsake all their former evil courses ; As their ascending out of the Water did their engagement to lead a Holy and Spiritual Life ? This our Apostle ( saith he ) doth more than once declare to us thus , Rom. 6. 3. 4. We are buried with Christ by Baptism unto Death , that like as Christ was raised up by the glory of the Father , so we should walk in newness of Life . Thus Dr. Sharp . Dr. Fowler ( Now Lord Bishop of Gl●cester ) in his Book of design of Christianity Page 90. on Rom. 6. 3 , 4. saith , Christians being plunged into the Water , signifies their undertaking and obliging themselves in a Spiritual sense , to die and to be buried with Jesus Christ in an utter renouncing and forsaking all their Sins , that so answering to his resurrection they may live a Holy & godly life . Also Dr. Sherlock ( Dean of St. Pauls ) in his Sermon , Charity without usury , on Rom. 6. 3 , 4. saith , Our conformity to the Death and Resurrection of our Saviour , consists in dying to Sin and walking in newness of Life : Which saith he , St. Paul tells us is represented by the External ceremony of Baptism , and rising out of his watry Grave a new creature . Moreover , unto these let me add what Dr. Tillotson , the present Lord Arch-Bishop of Canterbury hath wrote ; see his Book stiled Sermons on several occasions 5th . Edit Page 188 , 189. Speaking also of the same Text , Rom. 6. 3 , 4. Antiently , saith he , those who were Baptised put off their garments , which signified the putting off the Body of Sin ; and were immers'd and buried in the Water , to represent the Death of Sin ; and then did rise up again out of the Water , to signifie their entrance upon a new Life . And to these customs the Apostle alludes when he says , How shall we that are dead to Sin live any longer therein ? Know ye not that so many of us that were Baptized into Jesus Christ , were Baptized into his Death , &c. Dr Duveil on Act. 8. Page 292 , 293. cites a most learned Anonimous French Protestant Writer in his answer to the famous Bishop of Meaux , speaking thus , viz. 't is most certain , saith he , that Baptism hath not hitherto been Administred , otherwise than by sprinkling , by the most of Protestants . But truly this sprinkling is an abuse , thus custom which without any accurate examination , saith he , they retained from the Romish Church , in like manner as many other things , makes their Baptism very defective ; it corrupteth its institution and ancient use , and that nearness of similitude which is needful should be betwixt it and Faith , repentance and resurrection . This reflection of Mr. B●ssuet deserveth to be seriously considered , to wit , saith he , that this use of plunging hath continued for the space of a whole thousand and three hundred years ; hence we may understand that we did not carefully as it was meet , examine things which we have received from the Romish Church . Calvin also saith l. 4. c. 16. that Baptism is a form or way of burial ; and none but such as are already dead to sin , or have repented from dead works , are to be buried . But now say we , sprinkling and pouring is not the form of Baptism , because not the form of a Burial ; nor can Infants be the subjects of it ; because as the learned observe , Baptism is a Symbol of present , not of future regeneration ; 't is an outward sign of that Death unto sin , which the party Baptised passed under then , or ought to have had before Baptis'd ; they then professed themselves to be Dead to sin , i. e. when they were Buried with Christ in their Baptism , for the argument of the Apostle lies in that respect , How shall we that are Dead to sin live any longer therein ? know you not , that so many of us who were Baptized into Christ were Baptized into his Death , both in sign and signification ? And therefore as Dr. Sherlock says , they rise out of that watry Grave as new born Creatures ; it denotes not only what they should be hereafter , but what they were actually at that time . So that as this Text and arguments drawn there from utterly condemn sprinkling and pouring , as that which is not Christs true Baptism , so it excludes Infants from being the true subjects thereof , because in them appears no such Death to Sin , nor can they be said to come out of that Watry Grave as new born Creatures . I will only quote one Author more and proceed , and that is learned Zanchy on Col. 2. 12. There are ( saith he ) two parts in regeneration i. e. Mortification and Vivification , that is called a burial with Christ , this a Resurrection ; with Christ ; the Sacrament of both these is Baptism ; in which we are overwhelmed or buried , and after that do come forth and rise again : It may not be said truly but sacramentally of all that are Baptised , that they are buried wich Christ and raised with him , but only of such who have true faith . Thus Zanchy . Now Sir , see what a stir and pudder ( as you call it ) these Pedo-Paptists make on this Text , Rom. 6. 3 , 4. Col. 2. 12. to prove Baptism is Dipping or a figure of a burial ? Would you not have us give the true sense of the Word wherein we concur with all learned Men ? I hope , by this time Reader , thou art fully satisfied that this Man hath said nothing to weaken our Arguments or Grounds for Dipping , tho' ' twice as much we have said on this Account , in that Treatise called The Rector Rectified ; but this shall suffice here , as to the Mode of Baptizing . CHAP. II. Wherein Mr. Shutes Reply to Mr. Hercules Collins Answer about habitual Faith is considered , detected and clearly refuted ; proving that Infants are not required to believe , nor are they ( without a miracle ) capable so to do , nor are they intended in those places of Scripture that Enjoyns Faith on the Adult . BEfore I proceed to take notice of what this Man hath said about Infants having habitual Faith , I shall note two or three things by the Way . 1. 'T is very remarkable , and worthy the Readers observation , to see how the asserters of Infant Baptism differ among themselves about that Faith they suppose to be in Infants ; for , as I noted in by Answer to Mr. Smythies Cold resined , Page 144 , some of them , as Thomas Aquinas asserts , They have the Faith of the Church , that being intailed upon all who are within the Pale thereof ; others say , they have the Faith of the Gossips or Sureties ; thus the Church of England , &c. Musculus seems to assert , they have an Imputed Faith ; Mr. Blake intimates , They have a Dogmatical Faith only ; Mr. Baxter would have it be a saving Faith ; but does not tell us how it agrees or differs from the Faith of the Adult ; some as Mr. Danvers observes , say , 'T is a Physical ; some , a Metaphysical Faith some a hyperphysical Faith : Some say , They are born Believers , which proceeds from their Patents being in the Covenant and being Believers ; but this is to intail Grace to Nature , and Regeneration to Generation ; nay , and to assert , all are not Children of Wrath by nature , or as they are born and come into the World ; others say , They are made Believers by Baptism , that Ordinance conveying grace , as Mr. Rothwell . This Man asserts , they have habitual Faith ; the like do the Athenian Society seem to intimate . But which of all these shall we give credit to ? The Truth is , they all speak without Book , having no ground from Gods word to say what they do . 2. We desire it may be considered and carefully heeded , lest we still are abused as Mr. Collins hath been , that we stedfastly believe and readlly grant it , as an Article of our Faith , That all Infants are under the Guilt and stain of original Sin as they come into the World , and that no Infant can be saved but through the Blood and Imputation of Christs righteousness : And also we do believe , That all those dying Infants who are ●aved , God doth in some way or another ( which is not known to us ) Sanctify them ; for no unclean thing can enter into the Heavenly Jerusalem . See our confession of Faith. 3. We do believe , that no dying Infant can be saved that is not in the Covenant of Grace , for t is ( through or ) by the Grace , Mercy and Inconceivable Love of God , as 't is contained in the Covenant of Grace , that Christ , and all Blessings of Christ , are made over to all the Elect , whether Adult or little Infants . We therefore never asserted , That no Infants of Believers , or of unbelievers either , are in the Covenant of Grace ; but we do assert , all Elect Infants are in it ; Yet we do deny , that the Infants of Believers as such , or as so considered , as bring their Natural Offspring , are in the Covenant of Grace . Having noted these three Things , I shall proceed . First , take what Mr. Collins hath asserted in his Answer to Mr. Shutes pretended Antidote ; See Page 3. viz. That Infants are saved by Christ we have asserted , because we know of no other Name but Jesus ; but that they are saved by Faith , habitual Faith in Christ , I must confess I never read in all the Book of God ; I could wish he could shew me the Chapter where Christ said any such thing , i. e. that Infants are saved by habitual Faith. And what would this Man make a new Bible , have a new rule , to tell us of things never heard of ? These are Mr. Collins's words , Take Mr. Shutes reply ; pray look into that Chapter , saith he , where you find that God hath declared two ways for saving Elect persons ; one for the saving of aying Infants , without the Grace of Faith ; and the other for saving adult Believers by Faith : And then he asketh two other as impertinent Queries . But 〈◊〉 last he sixes u●on one Text to prove habitual Faith in Infants , viz Joh. 3. 9. whosoever is born of God doth not commit sin , for his seed remaineth in him ; and he cannot sin because he is born of God. Answer , We say there is but one way to be saved , and that one way is Jesus Christ ; 't is by his Sacrifice , by his Blood , by his merits , that is , by the imputation of his righteousness ; but that there is the same Way or Mode and no other , for the Application of the Blood and Merits of Christ respecting elect dying Infants , as there is for the Adult ; and that God doth not , cannot sanctify dying Infants any other way but by infusing the same habit of Faith , which he infuseth into the Adult who believe , he should prove . God is a free Agent , and may have ways to apply the Blood of Christ and Sanctify dying Infants , that we know not of . 2. As to the Text he brings to prove habitual Faith in Infants , of believers , if it be not brought to prove that , that Seed or divine Habit is in infants of believers , as such , it does not concern the present controversie ; 't is Joh. 3. 9 which we will now consider and examine . And let it be well noted , That the Seed remaineth in him , that sacred habit abides in him , that hath it ; it remains and shall remain in every Soul in whom it is infused ▪ grace in the habit can't be lost , 'T is a Well or Spring of living Water , that springeth up unto Eternal Life , Joh. 4. 14. Christ hath prayed , That our Faith fail not ; that is , the Seed or Habit thereof ; for the Act , in the exercise of it in part may fail now and then ; if the Infants of Believers have the Habit of Faith in them , be sure those Habits will appear , and they must be true Believers and be saved , because the Seed remaineth in them . 3. Why do you not answer Mr. Collins Argument , Page 7. of his reply to you , faith he , those Children of Believers which die in an unconverted state , either never had the Habits of grace , or else if they had them they have lost them ; but there is no losing . Habits of grace , ergo they never had them . Reader , see what Mr. Shute hath said to this Argument in Page 42. of his last Book , these are his words , viz. Therefore I will put it to a fair issue , which shall be this , produce me but one place in all my Book where I have asserted this you have charged upon me , and I will turn Anabaptist immediately , &c. Answer , If you have not said that the Infants of Believers as such have habitual Faith , what is it you argue for , why do you plead for the habit of Faith to be in them , if you say you plead only for habitual Faith to be in Elect Infants ? 1. Then I hope you will only have Elect Infants to be Baptised , and how do you know which they are , since they can make no confession of Faith ? 2. Moreover , I also conceive you may allow Baptism to the Infants of Unbelievers : For sure you dare not deny but some of their Seed are comprehended in Gods Eternal Election . 3. The controversie or difference between us and you lies not how dying Elect Infants are Sanctified , &c. whether by the habit of Faith or by some other way , by which God may apply Christs Merits to them , &c. But whether the Infants of Believers as such have the habit of Faith , or Faith in any sense , by which they come to have right to that ordinance , what have we to do with dying Infants ? did you Baptise no Infants but such that dye and were sure that all the dying Infants of Believers were elected , it might seem some what to the purpose ; tho' not so much neither as you may Imagin ; for , I do affirm you have as much ground to give them the Lords Supper as you have to Baptise them , because such who are the proper subjects of Baptism , have an immediate right according to the order of the Gospel to the Lords Supper . You must have a command or Authority from Christs word to Baptise them , or you ought not to do it ; but you have no such command nor Authority . 4. The habit of Faith without the Act gives not a right to that Sacred ordinance , for Faith and a confession of Faith is required : But I must confess I see not how there can be the habit and not the Act ; for tho' the habit may be Antecedent to the Act in order of nature , yet not in order of time in any Believer : Prove , if you can , any person that was a Believer , had the habit of Faith , and yet not the Act of Faith at the same time : For as all learned Men generally agree , as soon as life is infused into a dead sinner , there is Heat , Motion , Activity , &c. the habit of grace is a Vital Principle , and as they say , 't is naturally active , it is a Spring of perpetual motion , as Mr. Charnock shews . 5. You say Infants may believe : And you would have them to be such Children of the Jaylors Houshold , who are said to believe , and yet would have it to be only Faith in the habit : But all Men of understanding know believing refers to the Act or exercise of Faith ; you may as well say the Jaylor had no more than the habit of Faith , for read the words again , viz. be rejoyced believing in God with all his House . 6. If Infants believe they know the object of their Faith ; can any believe in him , whom they know not ? Faith all Men ( I think ) agree has its Seat in the will and understanding , the understanding is illuminated and sees the need , necessity and excellency of Jesus Christ , and so assents that he is the only Saviour as well as the Will consents , bends and bows down in subjection to him : And can any either young or old be said to be Believers or to have Faith , and yet in them is nothing of this ? But say you Page 22. For as much as the Creature is wholly passive in the reception of grace , and Christ is all in all , from the foundation of Mans Salvation to the topstone , therefore a young Child in the Womb or Cradle is as capable of being born again as well as an old one , for both young and old are dead in sin and Trespasses before they are converted . Answer , You seem to refer to the Almighty power of God : 'T is very true , he can if he please infuse grace into a Babe in the Womb or Cradle , nay of Stones raise up Children to Abraham ; but the question is not what God can do , but what God doth do : Though we do believe the creature is passive in the first reception . of Grace , yet how do you prove God doth regenerate Infants in the Womb or Cradle ? Gods Grace is infused into fit and proper subjects ; and tho the Grace by which we believe is from God , yet 't is the Creature that doth believe . Why do we say that Irrational creatures are not fit Soil for the Seed of the word ? is it not because they have no understanding ? and tho' Infants have rational Souls yet till they come to maturity they have no knowledg nor understanding ; the design of God in sowing the Seed or Habit of Grace is , that the Fruits thereof may be produced and brought forth : But you must say the Fruits of grace do not appear in Babes , which is Love , Joy , Peace , Longsuffering Gentleness , Goodness , Faith , Meckness , Temperance , &c. Gal. 5. 22. Nor is it possible it should without a Miracle . Such as is the Cause , such is the effect or product of it . How God doth Sanctify dying Infants ( I speak as to the Mode of it ) no mortal Man I am sure can tell ; if it is by infusing Grace , let it be so , tho' it can't be proved whilst the World stands , yet Gods design therein could not be the same in them as it is in others ; he expecteth no such fruit from them : Nor can any Gospel ordinance be the right of such Infants nor any other , without a precept or example from Gods word . Baptism ( as you have heard ) is a significant ordinance , 't is an outward sign of mortification of sin and of Vivification to a new life , and ●aith is required in respect of the act of it touching the gracious promise of God made to all such who are the true subjects thereof , see what Dr. Taylor Late Bishop of Down speaks about this notion of Infants having habitual faith , viz. are there any Acts precedent ▪ concomitant or consequent to this pretended habit ? this strange invention is absolutely without Art , without Scripture , Reason , or Authority . And further , saith he , if any run for succour to that exploded Cresphu●eton , that Infants have faith or any other inspired habit of I know not what , or how , we desire no more advantage than that they are constrained to answer without Revelation , against reason , common sense and all experience . Again , he saith , how can any Man know they have faith , since he never saw any sign of it , neither was he told so by any that could tell ? Thus Dr. Taylor . In Page 22. He strangely reflects upon Mr. Collins , and endeavours to infer that from his Arguments , which no way can in honesty be drawn therefrom , viz. that the whole strength of his arguments against Infant Baptism naturally tends to the making Adult Believers the Authors of their own Faith and Eternal Salvation . Answer , Let all Men consider the nature of this Mans Spirit ; what little ground there is for this Conclusion will soon appear to all that read Mr. Collins arguments ; doth he deny the infusion of Sacred habits in Believers , or that 't is not by the grace of God alone , that they are quickened and regenerated , because he knows not that Infants have the like Sacred habits infused into them . We say the same with worthy Mr. Marshal , in Page 78. of his Book ; which you recite in the 24th . Page of yours , viz. that Union between Christ and the Soul is fully accomplished by Christ giving the Spirit of Faith to us , even before we can Act Faith in the reception of him ; because by this grace or Spirit of Faith , the Soul is inclined to an active receiving of Christ. What of this ? tho' 't is thus in the Adult , must this Spirit of Faith or the Habit of Faith be therefore in Infants of Relievers also ? Sir , let me ask you two or three questions here before I leave this . Is Regeneration in your Infants that are Regenerated , the fruit or product of that Spirit of Faith or Habits which you plead for , to be infused into them when Infants ? sure if they had any such Habits , when Infants , they need no other inspired Habits when they are grown up . 2. I would know since you speak only of those habits to be in Believers Infants , whether they were infused before they were born or after ? 3. Seeing some Infants of Infidels or Unbelievers may be elected , nay and it appears to us by Gods working upon the Hearts of such when grown up , ( that they were comprehended in his electing love ) had not they likewise when Infants habitual Faith and so an equal right to Baptism ? In Page 26 you say , all the Seed of Believers under the Gospel do partake of all the benefite and priviledges of the Covenant of Grace , as much as ever the Seed of professing Jews did under the Law. Answer , I say so too ; and more : All our Children partake of greater benefits and priviledges of the Gospel of the New Covenant than theirs did of it , under the Law , ( as to outward dispensation and revelation ) when grown up , set under the clear and plain Revelation and Ministration of it : But of what this , therefore say you , they have as good , a right to the initiating Seal or Token of the Covenant , namely Baptism , as ever the Jews Children had to the initiating Seal of the Covenant , namely Circumcision . Answer , You go too fast ; how do you prove that Baptism is an initiating Seal of the Covenant , some call it an initiating rite into the visible Church , but is it indeed an Ordinance of initiation into the Covenant of Grace ; then your Infants are not in the Covenant before Baptized , I know nothing to be the Seal of the Covenant but the Holy Spirit , Eph. 1. 13 , 14. and cap. 4. 30. as touching Circumcision , that was I grant a rite that belonged to the Male Infants of Abraham and his Seed , if it was initiating it , only let them into that National Church , but I doubt not but that the Seed of Abraham according to the Flesh , were all both Males & Females Born Members of that Church . 2. We shall prove by and by , that Circumcision did not appertain unto the Covenant of Grace ; read the Arguments in the 1st and 2d . Part of the Ax layd to the Root of the Trees : And when you write again answer them , for you have not touched one of them ; yet Sir you have a great deal of Work cut out all ready for you , before this comes to your Hand . But to proceed , you in page 26. go on to prove what you have asserted , viz. That it is so ( say you ) doth clearly appear from our Saviour Christs carriage and department towards those little Children that were brought to him . You say those Children were the Children of believers . Answ. I deny it , se how you are able to prove it , there is no such thing recorded of them , viz. That they were the Children of believers : again , page 27. you say Christ did bless them with spiritual blessings . Answer , Friend , may not you be found ( as far as you know ) to assert false things of Jesus Christ ? Is it said he blessed them with spiritual blessings ? but since you know so well , pray what spiritual blessings were they ? You confess he did not Baptize them ; did he them give them habitual Faith for that blessing you plead for to be in Infants ? Reader , 'T is evident Christs way of healing the Sick , was by putting or laying his Hand on such , how do we know but it was the blessing of healing , he prayed for , and blessed them with ? but Mr. Shute tells us ; God out of the Mouths of Babes and Sucklings hath perfected his praise , page 23. Answer , Now you have hit it . I do not doubt but those Babes , out of whose Mouths God hath perfected his praise , but that they had more than habitual Faith. Friend , what Babes were they Peter Speaks of ? 1 Pet. 2. 1 , 2. that he calls New-born Babes , out of the Mouths of such Babes , God hath Ordained Strength no doubt . You say Christ prayed for none , but for the Elect. page 27. Answer , Not for spiritual blessings ▪ but how do you know he never prayed for Healing , and other Temporal blessings , for such , that were not of his Elect ? you lay down strange and bold assertions . You say page 28. As soon as adult Heathens were Conversed and Baptized , if they had Children , they were all Baptized also with them , as being part of themselves . Answer , I deny that likewise ; shew what Heathens Children , after the Parents believed and were Baptized their Children also were Baptized . 2. If Children be part of their Parents , then certainly if the Parents go to Heaven all their Children must likewise , for the Whole of believers shall be saved , not a Part of them only . Also if the Children be part of their Parents , and a part of the Person , namely the Face , only is sufficient to be Baptized , then say I the Parents Baptism may serve for the Child : And the truth is , as the Bishop of Down noted , viz. Since as some affirm the Parents Faith serves for the Child , why may not the Parents Baptism serves for the Child also● You say , That little Children by the Cooperation of the Holy Spirit may have Faith , and the heart of an Adult Person is no more capable of changing himself than a● Infant , and Quote Luther in the case . Answer , 'T is true little Children may have Faith if God please to work a Miracle , and Inspire them with his Spirit : But doth God do this to the Infants of Believers ● I ask also , Whether the Infants of 〈◊〉 not as capable of this Faith ? nay I●rffirm ▪ that as many of the Children of Infidels and unbelievers may have the Cooperation of the Spirit in them as the Infants of believers . Disprove it if you can ? 2. Doth not God work ordinarily upon such Subjects as have the exercise of Reason , and understanding : Tho' the grace is given by which we do believe , yet is not the act ours . Can God be said to believe for us , or can there be faith in any subject , and yet no knowledg of the object , no nor one rational act exerted ? But ( if this be so , that the Infant believes himself ) why do you hint in the Text words , That a Man is as truly bound to lay hold of the promise for his Children , as for him . himself ? There 's no need for the Parents to believe for their Children , if they can believe for themselves : Sir p●ay resolve the doubt , say what faith ▪ ' t is . Infants have is it their own , do they believe themselves or their Parents for them ? To put this out of doubt , you in Page 20. go about to prove Infants did believe , and so may believe ; the Text you bring is that in Mat. 18. 2 ▪ 3 , 4 , 5 , 6. And Jesus called a little Child unto him , and set him in the midst of them , And said , Verily I say unto you , Except ye be converted , and become as little Children ▪ , ye shall not enter into the Kingdom of Heaven . Vers. 6. But whos● shall offend one of these little ones which believe in me , &c. Here you make a great stir telling us that Christ speaks of Old Disciples and of Young Disciples , Page . 33. Here is the Young Disciple ( be ) 2 the Old Disciples ( them ) 3 Christ takes his Observation from the believing Young Disciple , &c. Answer , I utterly deny that Child , or those little Children , who are positively said to be believe in Christ , to be Infants . 1. For 't is expresly said , Christ called that Child to him he was able to come , no doubt whom Christ called : Could an Infant do that ? 2. To put the matter out of doubt , 't is evidentas to matter of fact , God hath in our days wrought by his Spirit , savingly on several little Children , some three or four years old , others about six or seven , as Mr. Jenaway in his token for little Children shews and names the Children : Now it might be such a little Child Christ called to him , and who did belive in him , and 't is such little Children he speaks of that do believe in him , who are able to believe ; but what is this to prove Infants ●o believe and are able to believe . If this be so , you need not plead only for the habit of Faith to be in them , for now you think you have proved they have Faith it self , for believing refers not only to the habit , but to the act also . 3ly . Besides , if we may not conclude they were such little Children , yet ( as Mr. Collins observes and divers others ) it may intend such believers who have such and such qualities that are in young Children , viz. harmless , humble , Innocent , &c. as Paul speaks , in malice be you Children . From hence you say , 535. that it appears infallibly that little Children of believing Parents are Church Members , and have an indubitable right unto the Ordinance of Baptism , &c. Answer , I grant those little Children who do believe in Christ , have an indubitable right to Baptism and to the Lords Supper also , as soon as they are Baptised : But not Infants . In Page 28. You say that Timothy was Baptised when he was a Child . Answer , I am subject to think he was very young when he did first believe and was Baptised , may be he was a Child ; but prove he was Baptised when he was an Infant and I will become a Pedo Baptist. And since his Mother and Grand-Mother were both believers , no doubt had he been Baptised when an Infant Christ would have left it upon Record , to have put an end to this controversie , which he knew and foresaw in after times would arise . But this is no whereto be found , so that you are wiser then what is written . 2. But Sir , are your Infants Church Members with you ; doth the Church you belong unto consists of such as of the Adult ? I thought none accounted their Infants to be Church Members but those who are for national Churches ; Infant Baptism seem as if it was continved according to the nature of such a constitution , and not for a Gospel Church constitution , which consisteth only of a Congregation of godly Men and W●men . In Page 34. You positively affirm , this is the Church of which a● the Seed of Believers , are Members as much now as ever the Jews , Children were under the Law. For it is the same Church state , tho' in another dress or under another dispensation . Our Saviour did not destroy the Church state when he ●●communicated the unbelieving Jews &c. 1. Answer , I thought that the Church you are a Member of was congregational , not national , and I am satisfied that it is so , and that they do own no national Church to be a true Church of Christ , I mean such that consisteth of Parents ; and their Children as under the Law in the national Church of the Jews . 2. I deny that all or any Infants of believers are Members of the Gospel Church ▪ ; prove it if you can ; and also I do affirm the State or Constitution of the Gospel Church , is not the same now as it was under the Law : 'T is evident all the Jewish Infants were born Members of that Church ; it being national . But now the Church is built up of living Stones consisting of the Spiritual Seed of Abraham only , not of the natural or carnal Seed of Believers . And I am perswaded , tho' your . Reverend Pastor is for Infant Baptism , yet he will not allow of what you here affirm . But Sir , if your Infants are all born Church Members , How can Baptism be an initiating rite to them . I allow not , nor you neither , any person to be a right regular member of a Gospel Church until Baptized : But you , in page 35. say , that little Children of believing Parents are Church Members , and so seem to argue for their being Baptized ; but if all believers Seed are born Church Members , ours are as good ▪ Church Members as yours , tho' not Baptized . You in the last place seem greatly to miss the matter in one great case , viz. you distinguish not between the visible and invisible Church under the Law : The invisible Church is but one and the same in every age , that consisteth only of all the elect ; we grant , but the visible Church is not the same now as it was under the Law. That the whole State and Constitution of the national Church of Israel or natural Seed of Abraham is gone and dissolved , your learned Brethren will not deny , and there is no national Church in its room constituted by our Lord Jesus Christ. So that 't is not an excommunication of the Jewish only , but an absolute dissolution of their Church State , as Mr. Cotton , Mr. Charnock , Dr. Owen , and many others assert . In page 99 , 100 , &c. you again positively declare , that the State of the Christ is the same now as it was under the Law , and hath the same Attributes , and made of the same ingredients , and hath the same Titles , and lives upon the same Food , and was a Baptized Church , and 〈◊〉 in the same relation to God and Christ as the Gospel Church doth now . You proceed to make these things to appear . 1. You begin with the Attributes of the Church under the Law. viz. if you obey my voice indeed and keep my Covenant , then ●e shall be a peculiar treasure unto me above all People &c. and ye shall be unto me a Kingdom of Priests , and 〈◊〉 holy Nation , Exod. 19. 5 , 6. You quote also , Psal. 135. 4. 1. Answer , Tho' they upon their obedience and keeping Gods Covenant had such promises , yet 't is evident that they were a National Church : God took the whole House of Israel into a visible External Covenant Church State , and as so considered separated them from all other Nations and People in the World , to be a peculiar people and Treasure ( in that Covenant ) unto himself ; and in this sense , he was said federally , or by Covenant to be Married to the whole House of Israel , and became an Husband , to them ; see Jer. 31. 31. God there made a promise to Israel and Judab , viz. I will make a new Covenant , &c. not according to the Covenant I made with y ur Fathers in the day that I took them by the Hand , to bring them out of the Land of Egypt , which Covenant they broke , although I was an Husband to them , saith the Lord , v. 32. Now in that Covenant God made with them when he brought them out of the Land of Egypt , he gave them their Legal Church State and many External Earthly Blessings , Laws and carnal Ordinances ; and like as a Husband cares and provides for the Wife , so did God care and provide for them and preserve them so long as that Law ( I mean the Law of their Husband ) did continue : But that Law is now dead , Rom. 7.4 . And God is now no longer such a Husband to them : Nor hath he Married any other External Nation or People ( as so considered ) in the World : But now God in the Gospel Covenant is an Husband indeed to them he was a Typical Husband ; nor is the Gospel Church Married to the Lord by that old ▪ Covenant Law , but by the new Covenant , which is not according to the old : Moreover , they not keeping that Covenant were not such a peculiar treasure to the Lord , as Believers are to him in the New Covenant : Christ hath undertook for all the true members of his mystical Body , they are married to him for ever and they are to him an Eternal excellency , therefore the legal Jewish visible Church differed from the Gospel Church — Yet 2. I also grant that all those under the Law who were members of the invisible Church , or elect ones , were as choice a treasure to God as any Believers are now , and in the like safe condition . 3. 'T is evident that the legal Church of the Jews was not made up of the same matter , or ingredients , as the Gospel Church is ; for according to the Institution of the Gospel Church , none ought to be made members of it but Believers only . But in the Jewish Church the fleshy or carnal Seed were admitted by Gods ordination and appointment , God did allow of the fleshy Seed as such then to be members of that Church , but he doth not allow of such to be in the Gospel Church . You mention , in Page 100. that in Exod. 25. 31. And thou shalt make a Candlestick of pure Gold , &c. and you hint this was the Church and the ordinances of God : And therefore the ingredients are the same under the Gospel as the Church was under the Law. Answer , I Though the Candlestick of pure Gold had been a shaddow or Figure of some thing to come , and that it referred not to the legal Church , but to the Church under the Gospel , and this being so , how can this prove that Church consisted of the same matter and ingredients as the Gospel Church does ? 3. You say that the Church of God under the Mosaick Law , lived upon the same Spiritual Food as the Church of Christ doth now , &c. Page 93. 1. Answer , All that were of the mystical Body of Christ then , 't is true , did feed on the same spiritual food . 2. But pray consider what you say . Can any of those that feed on the Flesh of Christ and drink his Blood , perish ? for 't is evident , many who ( are said to ) Eat of the same spiritual Meat , and drank the same spiritual Drink , perished in the Wilderness , 1 Cor. 10. 5 , 6 , 7 , 8. 3. They all Eat the same Manna that Caleb and Joshua did , which is called Heavenly or Spiritual Meat , and Drank of the Water out out of the Rock that was a Typ , of Christ , The Jews , say our Annotators , Eat the same Spiritual Meat that we do now ; they in the Type , we in the Antitype ; they as a Church had but the Shell comparatively , and we the Kernel : they had the shadow , we the substance ; their Ordinances were called Carnal Ordinances and their promises Earthly , ours are Spiritual Ordinances , and better promises : Therefore the Church under the Gospel does not feed on the same food which the Church did under the Law. 4. You say the Church under the Law was Baptised , Men Women and Children . And there can be no true Church but what is so now . You mention that in 1 Cor. 10. 1. 2. Here is a Church , say you Baptized , &c. and not one of them Dipped or Duck'd over Head and Ears . Answer , You mistake , the Jewish Church was no Baptized Church , they had no Ordinance of Baptism , this was but a Typical Baptism ; but if they were ) as they passed through the Sea ) Baptised , and yet only Sprinkled , by Rain faling upon them from the Cloud , then you will make the Church of Israel all Anabaptists , for they were all Sprinkled after they passed through the Sea , see Exod. 24 ● . and Moses took the Blood and Sprinkled it on the People , both the Book and all the People , Heb. 9. ●9 . 'T is evident you by this render them to be all Rebaptised , should what you say be granted . 2. But Sprinkling is not Baptising ; nor was that a real , but a Typical Baptism , i. e. when they passed through the Sea ; nor was their Children any more Baptised , than was that mixt People which were with them ; for so 't is said and much Cattel also : But that Typical Baptism bears great Analogy with Dipping , as Mr. Pools Annotations well observes on the place . The Apostle useth that term in regard ( say they ) of the great Analogy betwixt Baptism ( as it was used ) the persons going down into the Waters and being Dipped in them , and the Israelites going down into the Sea , the great receptacle of Water ; tho' the Water at that time was gathered on heaps on either side of them , yet they seemed buried in the Water . This they give ( from some ) as the most probable sense of the place . And , This being so you need not call the Anabaptists to wonder at , what you thought you had got here . Do you think that among the Jews that passed through the Sea , there were not some Unbelievers as well as among that mixt People ; will you plead for the Baptising of Prophane and ungodly persons ? for this will justify their being Baptised as far forth as that of the Infant Seed of Believers . Thus I have answered all your arguments , to prove there is no difference betwixt the State and Nature of the Gospel Church and that under the Law ; and further to convince you of your mistake in pleading for such a Church , take Dr. O●●ens sentiments and some other Reverend Independents of a Gospel Church , and of the Dissolution of the Jewish Church . Question , What is an Instituted Church of the Gospel ? ( he answers . ) Answer , A society of persons called out of the world , or their natural Worldly state , by the Administration of the Word and Spirit , unto obedience of the Faith or knowledg and Worship of God in Christ joyned together in an Holy Band , or by special agreement for the exercise of the Communion of Saints in due observation of all the Ordinances of the Gospel . Catech , p. 19. See also Page 91. how he distinguishes a Gospel Church from the Church under the Law , which he calls a National Church . Again , he saith , Page 93. the National Church of the Jews with all the Ordinances of it , being removed and taken away the Lord Christ , hath appointed particular Churches or united Assemblies of Believers , &c. See Reverend Mr. Fords Gospel Church opened , Chap. 1. Page 5. where he gives a right discription of a Gospel Church Instituted by Christ , viz. a society of Godly Christians who give themselves first to the Lord and then to one another , &c. In Chap. 3. Page 22. he shews the matter of a Gospel Church more fully , and that it doth consist only , of regenerate and converted persons : Such as are Married to , and have put on Christ , such that are savingly , and powerfully enlightned and enlivened , quickened , and convinced of Sin , of Righteousness , and Judgment . Now are Infants capable of these things , again , he says , Page 25. that all Church Members ought to be sincere hearted Believers , &c. Where is your Infant Church Membership , if what these worthy Ministers say , be right as be sure it is ? I cite these Authors to convince you that you have not a right notion of a Gospel Church , in that you say it differs not from the Church of the Jews which was national ; if you are no Independent , but are for a National Church , bring forth your arguments ; but first consult Dr. Owen , &c. The Dr. saith further , viz. that God doth require regeneration as an indispensable condition in a Member of his Church ▪ a Subject of his Kingdom ; for his Temple is now built of living Ston●s ● Tet. 2. 5. M●n Spiritual and savingly quickened from their Death in Sin , and by the Holy Ghost ( whereof they are made partakers ) made a meet habitation for God , Eph. 2. 21 , 22. 1 Cor. 3. 16. &c. Page 106. Also see Reverend Mr. Cotton of New England on the Covenant , speaking of the Ax being laid to the Root of the Trees , Mat. 3. 9. Page 177 , 178. The first is , saith he , the Root of Abrahams Convenant , which this People much trusted upon , and that is that which John Baptist speaks of is the Ax laid to the Root of the Trees , think not to say with in your selves , we have Abraham to our Father , vers . 8. So that all their confidence they had in Abrahams Covenant , Temple , and Tabernacle , and such things , is burnt up , and so they have no Root left them to stand upon . But 2ly . The Lord he saith hath cut us off from the righteousness of our Parents and from boasting of his Ordinances . Again , he saith , it is spoken of the Ministry of John Baptist , which did burn as an Oven , and left them neither the Root of Abrahams Covenant , nor the Branches of their own good works ; he cutteth them off from the Covenant of Abraham and so by cutting them off from the root , he leaveth them no ground to trust to , Page 21 , 22. you say the new creature in the Womb , or in the Cradle , is as perfect and compleat in all its lineaments as in the oldest Saint on Earth , Page 40. &c. Answer , Sir , do not mistake your self , if Infants are any of them regenerated in the Womb , then Regeneration in them is the first , birth but Regeneration is a being born again , or a second Generation which is wrought by the Holy Spirit , therefore it can't proceed from believing Parents in any wise , they can by their Faith contribute nothing to the second Birth : Now shew at what time 't is that regeneration is wrought in your Infants . O take heed ; for tho' God doth regenerate the Souls of dying Infants , that are saved . Yet what is this to the Infants of Believers , as such ? Besides , if John Baptist , or Jeremiah the Prophet were Regenerated in the Womb , or any other Infants , then it would follow they were not born Children of wrath as others : Nor could their Regeneration be called a being born again ( as I hinted before ) but their first Birth must be so called . You I see apply those Scriptures where our Lord Jesus Speaks of the Adult , to Infants , as that , Mark 16. 16. John. 3. 3. So that Infants by your notion are required to believe and to be born again ; nay you , in Page 24 , 25 Ch●llenge Mr. Collins in the name of the Lord to produce ●at one Text of Scripture that d●●h discover any other way or means , wherein God hath ordained and appointed to save Elect. dying Infants in ; differing in any point or part of it , from that wherein he saves Adult believers ? Again in Page 19. say you , where will you find two ways for the saving Elect Persons , &c. Answer , As to the way of Salvation , 't is we g●ant but one , viz. Christ is the way , nor is there Salvation in any other : But the mode or manner may differ about the Application or means of that one way in some points , as may appear to all , viz. 1. The Adult ( except Ideots ) are not saved without the Act and exercise of Faith , dying Infants are . 2ly . The Adult are not saved without actual repentance , but dying Infants are , 3ly . The Adult are not saved without Mortification of Sin , taking up the Cross , and following of Christ. But Infants are saved without any of these , or any other Sacred Acts of obedience whatsoever ; and yet will you say the way ( as to the Mode or manner ) of the Salvation of dying Infants , differs in no one point from Adult persons : How will you prove that 't is the habit of Faith , and not the Act of Faith , that applies Christs merits and Righteousness to the Soul in adult persons ▪ is it not from the habit , the Soul is enabled to believe , and say hold on Christ ; and is it not thus that Christ saves the Adult , and doth he just so and in the same mode or manner save dying Infants ? As to the producing one Text in the Case , I say the Holy Ghost is wholly silent as touching the way or manner of the application of Christs merits , to dying Infants , or how their sinful natures are sanctified ; yet that the modes differ in many respects , as I have shewed , is evident . As to what you say in Page 4● . I ask , how do you kn●● but that some of the dying Infants of ●fi●●ls may be elected as well as some Infants of believers , and so in as good a condition ? ●●y , ●●w 〈◊〉 on know but that all Infants dying in Infancy may be elected ? sure I am , naturally all are born in ●in , and I know no difference in that respect , nor is there any when grown up till grace is infused : ' 〈…〉 e and not the natural Birth that makes any difference between the Children of Believers , and the Children of unbelievers ; and I do affirm , till Children have actual Faith , or do believe and repent , they have no right to the Ordinance of Baptism , nor have you proved the contrary , nor ever will. The Church of England acknowledg the same , viz. that Infants are not able to perform Faith and Repentance , the two great prerequisits of Baptism , by reason of their tender age , therefore they have found out sureties to ingage for them . In Page 57. you greatly abuse Mr. Collins , in saying that he allows not Elect dying Infants , to be in the Covenant of Grace . Doth it follow , because he denies the Infants of believers , as such , to be in the Covenant of grace , therefore he denies elect Infants to be in the Covenant of Grace ? Sir , you ought , not to bear false witness against your neighbour , as you have done ; he will tell you and hath told , you that all that are saved , are in the Covenant of Grace . Reader , Pray note how disengenuous this Man seems to be , and how he hath strangely encumbred the present controversie , in talk ▪ of habitual grace in dying ; Infants for what is that to the purpose , since he refers not to such Infants of believers that live ? he himself acknowledges that all their Infants who live have not the habit of Faith : Nor can he prove any of them have it , or such that die either ; therefore unless no other but dying Infants were baptized by the Pedo Baptists , this can no ways concern the controversie . 2. Consider , that since those supposed habits in Infants of believers , do not appear to us , nor do we know which they are , what ground it there to Baptise any of them ? For what appears not is not ( as to us ) Shou●d we Baptise any Adult persons in whom no Fruit , Sign , or demonstration of Faith appears than what appears in Infants , certainly we should be worthy of the greatest blame imaginable : For 't is evident that in all whosoever that are the true subjects of Baptism , ought the habits of Faith not only to be , but the Act , confession and fruits of it also . True , we might plead thus ; what tho' we see no fruits of Faith in some , yet they may be elected , and the habit of Faith may be in them : Nay , this allowed , viz. that they may Baptise all the Infants of Believers promiscuously , supposing some are true Subjects and have habitual Faith , why say , I may they not also Baptise ( by the same argument ) the Infants of Infidels or Unbelievers , since among them may be some elected allo ; and if so , why not as much the habit of Faith as any Elect Infant of Believers ? To conclude with this , take three or four Arguments . Arg. 1. That which cannot be proved of this nature from the word of God , nothing being directly or indirectly spoken about it , is absur●d and vain for any person to assert . But it cannot be proved from the word of God that one Infant of Believers or any other , have habitual Faith ; there being nothing directly or indirectly spoken about it , ergo 'tis absurd and vain for any person to assert that any Infant of Believer hath habitual Faith. Arg. 2. 'T is forbid , and a sinful thing for any to p●y into Gods secrets : All they that pry into the way how God applies the merits of Christ to dying Infants , and sanctifieth them , do pry into God , Secrets , ergo 'tis forbid and a sinful thing to pry into that , &c. The Text says positively , secret Things belong unto God , not unto us That is , such secret things which God hath not made known to his dearest Children ; for we deny not but some things that were kept secret , are now revealed , and some things also that are made known to the godly , are kept secret from the wicked ; hence 't is , said the Secrets of the Lord are with them that fear him , and he will shew them his Covenant , Psal. 2● . 14. The Covenant of grace that is hid from others is revealed to believers , they understand the nature , Blessings , and duties of it ; they know no person can be saved but by the Grace of God in this Covenant , nor without the merits of Christ and Sanctification : But yet how the merits of Christ or the blood of the Covenant is applyed to Infants that die , or how they are Sanctified is no where revealed to the godly ( therefore one of Gods Secrets ) if this Man knows it , let him shew where it is written , or hath he it by Revelation ? But this Man says Page 129. That the Salvation of all the Elect is revealed ; and Christ saith , there is nothing covered that shall not be revealed , and hid that shall not be known . Answer , Sure those words must be taken with restriction , for there are many things not ▪ revealed , and tho' it is revealed that all the Elect are saved and Sanctified by Christ , yet shew me where 't is revealed or made known that Infants have habitual Faith. Arg. 3. They who have had an Habit of Faith infused into them , can never lose it . But such Infants that live may lose your supposed Habit of Faith ; Therefore . Such Infants never had an Habit of Faith infused into them . For proof of the Major Proposition , See 1 John 3. 9. The Seed remains in him , Luke 22. 23. I have prayed for thee , that thy Faith fail not . Arg. 4. Those Infants who have your supposed Habit of Faith infused into them are Regenerated , and when grown up to maturity , need no other Regeneration : But those Infants when erown up to maturity do need Regeneration ; Therefore . Those Infants have no such Habit of Faith infused into them . If he should say those habits infused in Infancy do regenerate their Soul , let him prove it : How doth it come to pass then that some of the Children of Believers are not regenerated till they are ( may be ) 30 or 40 or 50 years old ? Strange that such habits should be in them , and yet lie asleep so long , and evil habits predominate in them till that time . This Man in Page 45. positively affirms , that some Children have had Faith tho' he cannot prove any Infants have it that are now living : If he by Children means Infants , I do deny , it , and b●d him prove what he says , for the ▪ Text he mentions in Luk. 1. 41. proves no such , thing : What tho` the Babe leaped in the Womb of Elizabeth , doth that prove the Babe had faith or the habit of it ? Neither doth that in 2 Tim. 1. 5. What tho' St. Paul was perswaded that Timothy had when an Adult person , like unfeigned saith that was in his Gran mother Lois , and in his Mother Eunice doth that prove he had the habit of Faith in him when an Infant ? If you say that the habit of Grace may be in a person , and yet nor appear , act nor influence or dispose the person according to the nature and quality of it , you may as well say there may b● a principle of life in a person and yet he may be dead , or have no Life , Sense , feeling , or motion in him ; or there may be Fire , and no Heat , a Sun and no light , Water and no moisture ; also you contradict all Divines and wise Men in the World in their notions about a habit of Grace or vital Principle : they say where these habits are there is Divine Life , there is a Spirit of love and other Graces , whereby as their understandin●s are possessed with knowledg of the excellencies of Gods ways , so their wills are seasoned by the power of those habits , and as the old nature is the habit of Sin , so the new nature is the habit of Grace ; where the habit of Faith is , they tell you there is a ready disposition to every good work , and as 't is ready in respect of disposition so it is in the activity of motion , yea that 't is naturally active according to its Divine nature ; and voluntary active . And where these habits are there is a kind of natural necessity of motion from life and habit , &c. Now if these habits do remain in any Infants of Believers that live : How comes it to pass there is none of these effects and Operations , but the direct contrary till new habits be infused ? If you say these habits may be quite lost , then there is a possibility of falling quite from true Grace . Reverend Dr. Owen in his discourse of the Holy Spirit , Page 416. saith , That the habit of Grace is a vertue , a Power , a Principle of Spiritual Life , wrought , created , infused into our Souls , and laid in all the faculties of them constantly abiding and unchangeably residing in them . — And again saith , this abideth always in , and with all that are sanctified . — And hereby are they prepared , disposed and enabled unto all duties of obedience . Thus you see that there is not in any Infants of Relievers that live , any habit of Faith , and if you still affirm it you will run upon one Rock or another which will sink your Ship down to the bottom without remedy . In Page 41. Mr. Sh●te reflects upon Mr. Collins because he calls Infants ignorant Babes , See his words , viz. He seems to make the ignorance of young Infants to be too hard a match for the Wisdom and Power of God , and renders Infants , wholly uncapable of receiving the Seeds of Grace . Answer , Doth Mr. Collins question the wisdom and power of God , because he affirms Infants are morally uncapable of those habits of Faith which are in Adult persons ? What cannot God do ? no doubt he that placed in Infants the Seed or habit of natural knowledg , will , affections , &c. can inspire Infants with the habits of Divine Grace , nay , and as easily bring those Natural and Divine habits in their Infancy when infused , into Acts and Exercise also , according to their distinct natures and Operations as in the Adult : But for any to assert that God doth this is the business , and 't is that which we do deny , and say , God infuses no such habits into any Infants ( that we know of ) who are out of a moral capacity to Act and improve those habits , according as they dispose , incline , and impower all that have them . 2. And let it be also considered whether this Man doth not go about to limit the holy one of Israel : When he argues that because God saves and sanctifies the Adult by infusing the habits of Grace into them &c. that therefore God must that way and no other , sanctify and apply the Blood and righteousness of Christ to dying Infants . We know that Men can differently apply the same medicine to a sick person , and yet it shall have the same effect in curing : So ( say we may God some other way apply Christs merits to dying Infants and sanctify them ( which we know not of ) besides his infusing the same habits which believers are inspired withall , who is a free agent and whose ways are wonderful and past finding out . CHAP. III. Proving that Infants of Believers , as such , are not in the Covenant of Grace God made with Abraham ; and that there was a twofold Covenant made with Abraham , one that peculiarly referred to his Natural Seed , as such ; and the other to his Spiritual Seed , as such ; with a full Answer and Confutation of what Mr. Shute hath said in his last reply to Mr. Collins , and to Benjamin Keach , in his Treatise , The Ax lay'd to the Root , about the Covenant of Grace , and that of Circumcision . I Shall pass by several things in your Answer , because they are over , and over , fully answered , in our late Treatise wrote on this Controversie , as that in page 44. of your Book concerning Federatal Holiness , from 1 Cor. 7. 14. See our Answer to the Athenian Society , and Rector Rectified , and that in page 71. about the promise , Acts 2. 38. But to proceed . This first of all the Reader is desired to consider of , and that carefully , that our Adversary hath dealt very unfairly with my Reverend Brother Collins , I hope it is through his Ignorance or great oversight , viz. first , he positively concludes and takes it for granted , that Mr. Collins hath endeavoure● 〈◊〉 ●rove the Covenant of Grace which God made with , or rather promis`d to Abraham is dissannulled and taken away . Secondly , that Mr. Collins by his often repeated distinction of the Covenant of peculiarity God made with Abraham , doth mean and intend the Covenant of Grace , when this is as far from his intention and expressions any where in his Book or Judgment , as the East is from to the West : I have seen many Men undertake in Controvertible Points , but never saw any ( except one ) abuse his Antagonist worse , nor after such a sort ; 't is evident there was two Covenants contained in those transactings of God with Abraham , one peculiarly respected only his Natural Seed or Off-spring , as such , which Mr. Collins calls the Covenant of peculiarity , ( as others have done before him ) which Circumcision was a Sign of , and this he hath proved , was not the Covenant of Grace which God promised to Abraham for the Covenant of Grace God Promised to him , did not peculiarly relate to Abrahams Natural Seed that were Elect Persons ; but to all the Gentiles also , who believe in Christ ; for that comprehends none but the Elect , or the true Spiritual Seed of Abraham , as such . Reader , if you read Mr. Colline first Book , or his answer to Mr. Shute , you will find this is as plainly layd down by him , as any thing could well be : I am afraid that this Man`s over heated Zeal would not suffer him distinctly to read over , and seriously weigh , what Mr. Collins hath wrote and said upon this account , before he attempted to write an Answer , for thro' this gross mistake ( as one that hath read Mr. Shutes Book , observed and told me ) he hath wrote near twenty Leaves to no purpose , i. e. to prove that which no body denys , viz. that the Covenant of Grace God promised to Abraham , is not dissolved , cast out , or disannulled , but abides the same forever , which we all as stedfastly believe as Mr. Shute , therefore he has but set up here on this respect , a Man of Straw , and then fights with it ; And upon search and examination of Mr. Shutes reply , I see that what the Gentleman told me is very true , and that those Leaves do begin about 74th . page and so on : And in the said 74th . page Mr. Shute begins with this easie assay , viz. To prove the Covenant of Grace God made with ( or rather promised unto ) Abraham , abideth for ever and ever , he urgeth that blessed Text Psalm 89. 34 , 35 , &c. My Covenant I will not break , nor alter the thing that in gone out of my Lips ; once have I sworn by my my Holiness that I will not lye unto David , &c. Do we say or Imagin , that the promise of the Covenant of Grace God made to Abraham , is abrogated ? God forbid : for that stands firm for ever and ever , as the Spring of all our comfort and consolation in Life and Death , being confirmed by the Oath of God , who cannot lie , Heb. 6. 13. 15 , 16 , 17 , 18. and so doth the Invisible and Mystical Church , or Body of Christ , remain and abide for ever also , against which the Cates of Hell shall never prevail . But the question is , viz. Whether or no , there was not a Covenant of Peculiarity made with Abraham and his Natural Seed , ( or Off-spring ) as such , viz a Covenant that only , did belong or appertain to the Jews , in which no-believing Gentiles , nor their Seed , as such , were concerned , of which Circumcision was a Sign , for this is that which we affirm . Now Reader , observe Mr. Collins's Argument , and Mr. Shutes Reply in his 76. page viz. The Natural Branches are broken off , Ergo , Childrens visible in Covenanting is repealed : thus Mr. Collins , Take the Answer as followeth . Now Sir you shall see , saith Mr. Shute , That this doth no more prove , that the Children of believing Parents , were cast out of the everlasting Covenant which God made with Abraham , than , &c. Answer , By the Everlasting Covenant , you mean the Covenant of Grace , that God promised to Abraham . Friend , we say all the Elect Infants of believers , or of unbelievers were Included in that Covenant , and they are not , nor can they be cast out of it : But you mistake the Argument , `t is not about the Spiritual Seed , but the Natural Seed of Abraham ; the Controversie lies not , about who are Members of the Invisible , but who are Members of the Visible Church in Gospel days ; the Argument is about Childrens Visible in Covenanting . I am sorry you distinguish no better , either you do not see where the Stress of the Point lies , or else will not see it . I ask you whether there was no Covenant made with Abraham , that belonged to his Natural Seed as such only ? and whether Circumcision did not belong to that Covenant , and so a Covenant of Peculiarity ? i. e. in which Gentile believers , and their Seed were no ways concerned ; was not Christ to come only of Abraham and his Seed , according to the flesh ? Besides , if this were not so , Circumcision could not be said to be an advantage to the Jews , ( upon the account of the Law ) above the Gentiles , Rom. 3. 1 , 2. is it not said ●nto them ( that is , the Jews ) appertained the Covenants , &c. Rom. 9. 4. is not here more Covenants than one ? 't is not Covenant , but Covenants : Now the Covenant of Circumcision that belonged to them , as they were the Natural Seed of Abraham , ( tho' wicked Persons ) and so did the giving of the Law and Service of God under that dispensation : but the Covenant of Grace belongs only to Abraham , Spiritual Seed . First such of them that proceeded from his Loyns ; and Secondly , those of the Gentiles , also that were comprehended in Gods Election of Grace ; hence Christ saith , he was not sent , but to the lost Sheep of the House of Israel , that is , to all that God hath given him among the Jews , not sent , that is not first , the promise runs first to the Jews , to the Jews first , and also to the Gentiles , Rom. 1. 16. 1. Let this therefore be carefully considered , viz. that God made a twofold Covenant or two Covenants with Abraham and his Seed one a formal Covenant , the other held forth in promise , which by and by I shall further evince . 2. That the Gospel Covenant run first to all the Elect that were the Natural off-spring of Abraham , and then to the Gentiles , and from hence 't is said , Rom. 11. That when the Jews are called and brought in again , they shall be grafted into their own Olive-Tree . Their own because the Covenant of Grace or Gospel Covenant , first in the blessings of it , was to them or to such amongst them , that were Gods Elect . 2. Because the true Olive doth according to God 〈…〉 rnal pupose and free Grace ; Peculiarity belong to all the Elect and called ones of God , — but 3. Let it be consider'd that there was a National Covenant of Peculiarity also , made with Abrahams Carnal Seed , as such in which Circumcision , the Land of Canaan , the giving sorib of the Law on Mount Sinai , their Visible Church , and Church-membership , and all the Statures , Ordinances , and Services of the Law did appertain , and this brings me to what Mr. Shute hath said by way of answer to my Sermon on Ma●h . 3. Now is the Ax laid to the Root of the Trees . Where I do not only assert , but prove that two Covenants were continued in Gods Transactions with Abraham ; but first observe , Reader , his abuses and misconstructions of my words , as in page 115. as if I had left out on purpose the 7. verse in Gen. 17. where the Covenant of Circumcision is called , an everlasting Covenant . 'T is evident I did not only mention that verse , but answered Mr. Flavels Argument drawn there from , as in part 2. page 13. But still he affirms positively again that in all my Discourse , I have not so much as named this , viz. an Everlasting Covenant , and so compares me with the Devil , who left out part of a Scripture ; see his Book page 116. Now this being a matter of Fact , let such who are in Communion with him consider it , for if they read my Sermons , page 13 , 14. they will see that 't is a great untruth . What tho' I left it out at such times when the writing it was not to my purpose in Hand , seeing I mention it at another , and answer what our opponents draw there from ? In page 117. he says , If there were two Covenants made with Abraham , then there would have been three Covenants in being at once , two of Works , and one of Grace . Answer , This I have fully answered in those Sermons called , the Ax layd at the Root , see page 14 , 15 , 16 , 18. Second Part. Thus you will find I express my self , viz. Tho' there is but one Covenant of Work 's yet there was more than one Addition or Administration of the said Covenant . This is evident , altho' given upon a different End , Purpose , and Design by the Lord : The Covenant of Works was primerly made with Adam ; yet another addition or ministration of it , was given on Mount Sinai , and to that Covenant , I there prove Circumcision did appertain , Ax 2d . Part page 17 , 18. Also I there shewed that tho' there is but one Covenant of Grace , yet there were several distinct Additions or Administrations of that . Also , in page 125. he misrepresents my words again , he cites an Objection I mention in page 25. part 1. viz. Object . If Infants as such were not included in the Covenant of Grace God made with Abraham , how can dying Infants be saved ? My Answer is , Must Infants of believers , as such , be comprehended in that Covenant , God made with Abraham , or else can they not be saved ? how then were any dying Infants saved before Abraham's days , or before the Covenant was made with him ? Now Mr. Shute says , page 125. That I have answered this Objection ; as if there had been no Covenant of Grace before that time God did declare and make that Covenant with Abraham . Answer , I will appeal to all Men , whether or no the very purport of my Answer is not to signifie that the Covenant of Grace was from the beginning , made primarly with Christ before the World begun for us , and that those Infants that were saved before Abraham's time , were saved by the said Covenant of Grace , otherwise I had said nothing ; the very Stress of my Argument lyes upon that foot of account . In page 132. Mr. Shute he says if God made two distinct Covenants with Abraham and his Seed , then . 1. There must be that in the one that is peculiar to his Spiritual Seed . 2. There must be that in the other that is peculiar to his Carnal Seed ; but we find ( saith he ) it is altogethor unscriptural ; for 1. Both the Seeds of Abraham had a right to all the External Benefits and Priviledges of the everlasting Cevenant which God made with Abraham , very few excepted . Answer , I have largely proved in the said Sermons called , The Ax layd to the Root , That there were some things in one peculiar to his Spiritual Seed , that no ways related to his Carnal Seed , as such , which proved the Covenant contained in promise to be distinct , page 15 , 16. and some things in the other that belonged to his Natural Seed , that appertains not to his Spiritual Seed , as such , of which this Man takes no notice . I begin there with those things that belonged to Abrahams , Natural Seed , as such , as peculiar to them . 1. The first that I Name , is , That of Gods multiplying his Seed by Isaac . 2. The Birth of Isaac by Sarah Abraham , s Wife , Gen. 17. 16 , 19. 3. The continuation of his Covenant , with all that should proceed from Isaac according to the Flesh , Gen. 17. 6. 4. The coming of Christ out of Isaac according to the Flesh. 5. The bringing the Natural Seed of Abraham by Isaac out of Egypt . 6. The promise of giving his Natural Seed the Land of Canaan for their Possession . Now can any of these things concern , or belong to Abraham● Spiritual Seed , as such , that is , do they concern us Gentiles who do believe ? Observe also , that as these things peculiarly appertained to his Natural Seed , as such ; so Circumcision is expresly called Gods Covenant , Gen. 17. Thou shalt keep my Covenant , every Man Child among you shall be Circumcised , verse 10. And ye shall Circumcise the Flesh of your Fore Skins , and it shall be a token of the Covenant betwixt me and you , verse 8. And I will give unto thee , and to thy Seed after thee , the Land wherein thou art a Stranger , all the Land of Canaan , &c. so Gen. 15. 8. Now this Covenant and these promises I affirmed , cannot belong to the Spiritual Seed of Abraham as such , page 16. therefore a Covenant of peculiarity ; to which he hath given no answer . Secondly , I have shewed also what those things are , that are Peculiar to the Covenant of Grace , and so to Abrahams Spiritual Seed , as such , which Covenant only , was by promise , not a formal Covenant like the other , viz. that of Circumcision , Gen. 17. 7. 1. See Gen. 15. 5. Look towards Heaven , tell the Stars , if thou art able to Number them ; and he said unto him , so shall thy Seed be ; and he believed in the Lord , and it was counted to him for Righteousness . This was not in the Covenant of Circumcision , and referrs to Abraham● numerous Spiritual Seed . 2. So again , I have made thee a Father of many Nations ; meaning Gentile Believers , as divers Expositors shew . 3. In thy Seed , shall all the Nations of the Earth be Blessed , Gen. 12. 3. Gen. 18. 18. Gen. 22. 18. I cited the Apostles words , Gal. 3. 8. The Scripture foreseeing , that God would Justifie the Heathen , through Faith Preached the Gospel to Abraham , saying , in thy Seed shall all the Nations of the Earth be Blessed . 'T is remarkable the Holy Ghost does not here refer to the Covenant of Circumcision , Gen 17. 7 , 8 , 9 , 10. But to the free promise of the Covenant of Grace , which Paul says positively Abraham received not in Circumcision , Rom. 4. 9 , 10. Faith was reckoned to Abraham for Righteousness ; how was it then reckoned , when he was in Circumcision , or in Uncircumcision ? not in Circumcision , but in Uncircumcision . Now I desire it may be well considered by all Christians , that the Covenant of Grace , was only by promise , and no Formal Covenant with any of the Saints under the Old Testament ; thus the Covenant of Grace run to Adam , to Abraham , to David , &c. 11 , 12. only by promise , not a Covenant , where there was a mutual restipulation between God and his Elect ones : As in the Covenant of Circumcision , there was between God and Abraham , in respect of his Carnal Seed ; this Dr. Owen asserts also on Heb. 8. 6. page 227. When God renewed , saith he , the promise of it to Abraham , he is said to make a Covenant with him , and he did so ; but it was with respect unto other things ; especially the proceeding of the promised Seed from his Loyns ; but absolutely under the Old Testament , it consisted only in a promise . 1. It wanted its solemn confirmation and establishment , by the Blood of the only Sacrifice , which belonged to it . 2. This was wanting , saith he , the Spring , Rule , and Measure of all the Worship of the Church , this does belong to every Covenant , properly so called , that God makes with his Church , that it be the entire Rule of all the Worship , that God requires of it , which is that which they are to restipulate in their entrance into Covenant with God ; but so the Covenant of Grace was not under the Old Testament ; thus Dr. Owen . This is further confirmed by those expressions , Jer. 31. 31. I will make a new Covenant with the House of Israel , &c. clearly intimating he had not so made it before with any , except it was with Christ as our Head , Representive , and Mediator , with whom it was made for us , and in him with us , before the Foundation of the World , Tit. 1. 2. 2 Tim. 1. 9. Object . Does not David say God had made with him an everlasting Covenant , &c. Answer , I answer , David was a Type of Christ , Psalm 89 , 28 , 34 , 35. with whom the Covenant of Grace was made before the World began , this therefore refers to the true David , who was only able to answer the Condition agreed upon , between the Father and himself as Mediator , For the Covenant of Peace was between them both , Zech. 6. 13. For unto us the Covenant of Grace is not a Conditional , but an Absolute Covenant . I will be their God , and they shall be my People , &c. To Adam the promise runs The Seed of the Woman shall Bruise the Sepents Head , &c. To Abraham , In thy Seed shall all the Families of the Earth be blessed . In both places it contained only a gracious promise : To Abraham , and to his Seed the promise was made ; it is not said Covenant , therefore when I say God made a Twofold Covenant with Abraham , I mean that there were two Covenants contained in those Covenant Transactings of God with him , one a Formal Covenant with him and his Carnal Seed , which contained a Covenant upon mutual restipulation , which was the Covenant of Circumcision , which Abraham and his Carnal Seed subscribed to the other a free promise or Covenant of Grace to him and all is true Spiritual Seed , which is confirmed by Christs Blood , and which believers consent to , and enter into , when Baptized upon the profession of their Faith , in Gospel days , tho' I deny not , but that they have actual interest in it ; as soon as they have Union with Christ , or do believe in him . Moreover it was through Faith only , in the free promise of Christ and in the Covenant of Grace that all the faithful were justified and saved who lived under the old Testament , tho' the Covenant it self was not then formerly a Covenant with them , it being not Ratified nor confirmed by the Blood of Christ or Death of the Testator , nor could it so be till the typical Covenant was taken away . This being so it follows clearly that the Covenant , Gen. 17. was only a peculiar external and Typical Covenant made with Abraham and his carnal Seed , in which , Justification , pardon of sin , Adoption , and Eternal Life was not contained , but in the free Promise only God made to him , that Covenant had in it ; it is true , temporal Blessings , apolitical Church state and typical worship , and visible , legal Church Membership given to Israel in subserviency to the Gospel Covenant . And further to prove that the promise of the Covenant of Grace did not belong to Abraham's natural Seed as such , Paul shews in Gal. 3. 16. Now to Abraham and to his Seed was the promise made ; he saith not to seeds , as ▪ of many ; but to thy Seed , which is Christ. And therefore saith he , vers . 29. and if ye be Christs , then are you Abrahams Seed , and heirs according to the promise . Ye must say I reckon from Christ , not from Abraham ; but Mr. Shute misrepresents me here also , as if I set Abraham before Christ , when 't is evident I intimated no other thing than this , i. e. you must see your selves first in Christ before you can reckon your selves to be Abrahams Seed : Again , I cited Page 17. part , 1. that in Rom. 9. 7 , 8. Neither because ▪ they are the Seed of Abraham are they all Children , but in Isaac shall thy Seed be called , 7. That is , they which are the Children of the Flesh , these are not the Children of God. But the Children of the promise are counted for the Seed . What can be more clear than this , viz. that the natural Seed of Abraham , as such ( called here the Children of the Flesh ) are not his Spiritual Seed to whom the Covenant of Grace doth belong unto , that is ( saith the Apostle ) They which are the Children of the Flesh , these are not he Children of God , that is , as such , or as simply so considered : For some of the natural Seed of Abraham , tho' not all , were the Children of the promise ; for saith he , they are not all Israel that are of Israel , vers . 6. This Man meddles not with my arguments , and what he catches up he generally wrongs and abuses me in , rendring me to speak that which I speak not nor , intended . But to proceed ( he says ) Page 132. Both the Seeds of Abraham had a right to all the external benefits and priviledges of the everlasting Covenant , God made with Abraham , very few excepted . Answer , What few he means that are excepted , I know not ; but if all the Spiritual Seed of Abraham had right to all the external benefits and priviledges of the external Covenant God made with him , then all believing Gentiles and their Elect Infants have , or had a right to circumcision , the giving of the Law , the possession of the Land of Canaan , and all other rites of the Mosaical Law. 2. If by the everlasting Covenant he means the Covenant of Grace , then all Abrahams natural Seed , as such , a few excepted , have or had a right to Baptism , the Lords Supper and all Gospel Churche-priviledges ; and if so , why were the Saddu●ees and Pharisees , and Multitudes more of Abrahams natural Seed refused and not admitted to the external benefits and priviledges of the Gospel or Covenant of Grace ? Think not to say , saith John Baptist , within your selves , ye have Abraham to your Father , when they came to be Baptized ; he proceeds to prove several things that none denys : A● that the Covenant of Works was made with Adam and all mankind in him , and that there is but two Covenants ; that all the elect under the Law were in the Covenant of Grace , &c. Then in Page 134 , Shews what a Straight he is in , and knows not which to wonder at most . 1. At our boldness and confidence and imposing our sallacious corrupt Doctrins upon the People . 2. Or at the Peoples ignorance to suffer themselves to be so horribly deluded and imposed upon . Answer , I do not much wonder at such lines , because I know who wrote them , and in what Spirit , but Sir , you should first have proved any Doctrin we maintain to be corrupt and fallacious . 2. That we impose those Doctrins upon the People : Dare you falsly charge and condemn the innocent ? we are not yet convicted nor tryed at a lawful Bar : But both you and we must appear at a righteous and just tribunal ere long — You proceed to renew your charge against me for leaving out everlasting Covenant . Friend , I quoted those Verses that concerned the point I had in hand , and have cited that Verse and answered it too , where circumcision is called an everlasting Covenant ; see Ax laid to the Root and I will now recite what I there wrote . 2. Part Page 1● . viz. the Covenant of circumcision was called an everlasting Covenant . My Answer there to this , is as followeth . Answer , 'T is not unknown to our Opponents that the word everlasting , sometimes signifies no more than a long continuance of time ; and so extensive was the promise of Gods peculiar favours to the natural Seed of Abraham ; and the original of their claim therefrom , that the severity of that ●aw afterwards given to them , was so far restrained as that notwithstanding their manifold breach of Covenant with God and forfeture of all legal claims , of their right and priviledges in the Land of Canaan thereby , that they were never cut off from that good Land and ceased to be peculiar People unto God , until the End or period of that time determined by the Almighty was fully come : Which was at the Revelation of the M●ssiah , and the setting up his Spiritual Temple under the Dispensation of the Gospel ; and thus far the word everlasting doth extend . 'T is said , God promised to give the Land of Canaan to Abrahhm and to his Seed for ever ; and again , Gen. 17. 8. for an everlasting inheritance , whereas 't is evident they have for many ages been disposessed of it . Nor may this seem strange if we consult other Texts where the same Terms are used with the like Restriction , for the Priesthood of Levi is called an everlasting Priesthood , Numb . 25. 13. And so the Statutes to make an Atonement for the Holy Sanctuary , and for the Tabernacle and for the Altar , is called an everlasting Statute , Levit. 16. 34. Yet we know they all ended as did the Covenant of circumcision in Christ : See more in Page 14. Ax laid to the Root . 1. Now let any person see what blame this Man doth in Justice deserve for saying I have not mentioned the word everlasting in all my Book , viz. circumcision being called an everlasting Covenant ; you also see , what little argument lies in that to prove the Covenant of circumcision is a Gospel Covenant or appertaining to the Covenant of Grace ▪ Reader , in those Sermons I laid down eleven arguments , proving that the Covenant of Circumcision was part of the old legal and external Covenant God made with the Jews or the natural Seed of Abraham , so not belonging to the Gospel Covenant , and because thou mayest not meet with them , I shall give thee here the heads or sum of them as followeth , see Page 18. 1. Part. Arg. 1. Because the Law or Covenant of circumcision was made , as to the design and end of it to separate the natural Seed of Abraham in their national Church state , from all other Nations , and to give them the Land of Canaan , so that they might not mixt themselves with the Heathen . 1. Will any say the Gospel Covenant or any precept of it ; in the end and design of it , is institured to separate all believers and their fleshy Seed as a national Church from all other People in the World ? if this be so , farewel to all Spiritual incorporated congregations of Christians . See Dr. Owen . 2. Doth any Gospel ordinance assure us and our Children of the Land of Canaan , or any worldly and earthly Blessings , or is not the new Covenant established upon better promises ? Arg. 2. Because some who were not in the Covenant of promise , had a positive right to , and where commanded of God to be circumcised , as Ishmael , Esau , &c. and all the Male-Children , tho' wicked Mens Children that sprung from Isaac in their generations , &c. also some of Abrahams Spiritual Seed were not to be circumcised , nor had they any right there too . 1. As all his Male-Children who died before eight days old . 2. All his Females , who were elected persons and some others , who lived in Abrahams Days , as Melchisedeck and Lot , &c. Arg. 3. Because some of Abrahams natural Seed to whom circumcision did belong , were nevertheless denied Gospel Baptism ; tho' their plea was Abraham is our Father . 1. From hence it follows , circumcision was no Gospel Law ; for that which gave right to circumcision was not sufficient to give right to Gospel Baptism . 2. It also appears that the Covenant of Grace , was not the adequate reason of circumcision , but the mere positive command of God to Abraham ; So that if they could prove the Children of believers in the Covenant of Grace , it would nevertheless be no argument to Baptise them , unless they had a command or ground from Christ so to do . For the Covenant God made with Abraham speaks nothing of Baptism . And had not our Blessed Saviour given it forth as an instistution of the Gospel , we had never heard of it nor known it had been a duty or ordinance , should we have read the Covenant made with Abraham a thousand times over : Therefore if all they say about the Infant Seed of Believers as such should be granted , being in the Covenant of Grace that God made with Abraham , ( which cannot ) yet it would not follow from thence , Infants ought to be Baptized for , none ought to be Baptized but such that Christ's Commission and positive command , doth authorize so to be , which are none but those who by preaching , and the working of the Holy Ghost are made Disciples , or do believe ; and make a confession of their Faith ; in maters of mere positively right . We must always keep to the direct will and words of the Law-giver like as Abraham did in circumcision : No adding nor altering no pleading for Females to be circumcised , if Males only are expressed in the institution of it . Arg. 4. Circumcision could not be a Gospel rite , because all in the Gospel Church , 't is expresly said , shall know the Lord , Jer. 31. 31. And shall not need to be taught to know him . Now under the old Legal Covenant Infants were admitted Members of the Jewish Church , who did not know the Lord , but had need when grown up to understanding to be taught to know him ; in this the old Covenant differs from the new ; and old Church Membership from new Church Membership ; for our Children before admitted into Gods Church , must know the Lord ; we and they too must believe or be made Disciples by teaching ; we must know Christ or fix our Faith on him , in saving knowledg which Infants cannot do . To the last of these arguments he seems to say some thing ; see Page 119. where he cites these words out of my Sermons , Page 21. viz. in the old Covenant Infants were Members who did when taken into that Covenant and made members of that Legal Church , not know the Lord. Mr. Shute says , here I mention but one Covenant , and acknowledg Infants were in that one Covenant : So that he hath confused himself , and let him or any of their opinion prove by Scripture God did ●ast young Infants out of that one Covenant ; he hath destroyed his two Covenants by thus contradicting himself ; a Man under his circumstances had need to have a good Memory . Answer , That Covenant which I mention was I tell you the Legal Covenant that God made with the whole Church and House of Israel , and how do I contradict my self ? Infants I own were Members of the Jewish Church , and doth not the Scripture say , cast out the Bond woman and her Son , &c. is not the old Covenant the Jewish Covenant gone ? did not God take away the first , that he might establish the second ? what Covenant is that which the Apostle says , is took away and difanulled ? 't is not you , will say , the Covenant of Grace . I also ask you whether the Jewish Church that was founded upon that Old Covenant , is not gone and dissolved ? if so what doth your arguing prove , nor is there a new Gospel national Church like the Church of the Jews instituted in the room of the old ? since you plead for Infants Church-membership , you must come to the new and last Will and Testament , if Christ hath not willed Infants , their right to Baptism , and Church-membership in the Gospel , they can't have it by the former Testament which is disannulled . Tou ask if faith and repentance was not required under the Law , Page 119. I answer , Not to make any Members of the Jewish Church , you are in Page 120. 121. &c. upon your old argument , that both young and old , Infants and the Adult are saved by faith : We have answered that already . Such that can believe , that Infants do believe or know the Lord , let them , I believe it not , nor can he nor all the Men of the World prove it . I shall repeat the substance of my other arguments , to prove that circumcision did not appertain to the Covenant of Grace . Arg. 5. Because the Terms of it runs according to the Sinai Covenant , which is said not to be of Faith. But the Man that doth these things shall live in them , Gal. 3. 22. Life was promised to their obedience , death threatned to their disobedience : The promises were earthly , &c. and thus runs the Covenant of circumcision , Gen. 17. 9 , 10. Thou shalt keep my Covenant , &c. and I will give to thee , and to thy Seed after thee , the Land of Canaan . And the uncircumcised Man-Child whose Flesh of his Fore-●●in is not circumcised , that Soul shall be cut off , &c. vers 14. 6. The covenant of circumcision was of the Letter and not of the Spirit that is , of the Law or first Testament , and not of the Gospel or second Testament , See Rom. 3. 29. 7. That Covenant in which Faith was not reckoned to Abraham for righteousness , was not the Covenant of Grace , or Gospel Covenant ; but Faith was not reckoned to Abraham in circumcision , ergo . See Rom , 4. 9 , 10. See more Page 22. 1 Part. Arg. 8. That Law or Covenant that is contra-distinguished or opposed to the Covenant of Faith , or Gospel Covenant could not be one and the same in nature and quality with it . But the Apostle lays down the Covenant of circumcision , as contra-distinct or opposed to Faith or the Covenant of Grace , ergo . 9. That Covenant or precept that could profit none unless they keep the whole Law perfectly , it could not appertain to the Covenant of Grace , but so 't is said of circumcision , S●e Rom. 2 , 25. 10. That Law or Covenant that obliged those that conformed to it , to keep the whole Law , could not belong to the Covenant of Grace , but so did circumcision oblige , See Gal. 5. 3. See our last Annotators on that Text. 11. That Covenant that is called a Yoke of Bondage , could not be the Covenant of Grace . But circumcision is called a Yoke of Bondage , ergo . See Act. 15 ▪ Gal. 5. 1 , 2. 12. All those that are in the Covenant of Grace God promised to Abraham , have an undoubted right to all the saving Blessings of the said Covenant , but all those that were in the Covenant of circumcision had not an undoubted right to all the saving Blessings of the Covenant of Grace , ergo , &c. 13. All those that are in the Covenant of Grace God promised to Abraham , have a sure and strong ground of consolation , that is , Spiritual Consolation ; and they should be saved , Heb. 6. 13 , 14 , 15. But many of them that were in the Covenant of circumcision had no sure ground of consolation , that is , Spiritual , nor have many of our Children who are Believers any such ground of consolation , but some of them may perish , ergo . Sir , why did you not answer these arguments ? you have said nothing , that is worth regard to me . Also shew if you writ again what profit your Infants receive by Baptism , and in what sense they are in the Covenant of Grace , and how they can be Members of your Churches , and yet are not Members nor received as such , until they actually believe and repent , — But remember if you could prove them in the Covenant of Grace , yet that doth not prove you ought to Baptise them : Baptism is of mere positive right : You must have authority from Christ to Baptise them , or you sin if you do it . In Page 136. You tell us , That the form of circumcision was transient , and is ceased — Yet the Essential part thereof remaineth in the Flesh , for nothing could be more a Type of Baptism than Circumcision , &c. Answer , I promised to forbear hard words ; but a Man that argues thus should be severely dealt with one way or another , i. e. either by writing , or rather in a Church way be severely reproved . Does the Essential part of circumcision remain in the Flesh , then the mark it made in the Flesh doth no doubt remain , for I know not what was else the essential part of it remaining in the Flesh save that , the form was the cutting off the fore-skin . If you had said the essential thing signified by it doth remain in the Heart of true believers , you had said some thing to the purpose — But. Did ever any Man before now intimate that Baptism is the essential part of circumcision ? If this were so , circumcision could not be circumcision in the Flesh without Baptism , because a thing cannot be where the essential part of it is wanting . He proceeds to give a reason why the essential part of circumcision remains in the Flesh , Page 136. viz. how saith he , could this token of the Covenant be everlasting , if the Essence thereof was dissolved upon the coming in of the Gospel ? This cannot be , for it is a contradiction in it self ; for everlasting and dissolution are opposites . 1. Answer , This Man by this argument gives cause to fear he may erelong plead for circumcision , and turn Jew , for he is for the essential part of it , and that in the Flesh too already : I am sorry he understands no better the difference between a Type and the Antitype , for there can no part of the Type remain ( much less the essential part of it when the Antitype is come ) — But he runs into this error from his ignorance of the word Everlasting ; which as I have shewed is sometimes to be taken with restriction , and refers to a long period of time . — He may as well say Aarons Priesthood remains , or the essential part of it , because called an Everlasting Priesthood , Numb . 25. 13. 2. We deny Baptism was the Antytipe of circumcision : To prove it was not , I have given many reasons , which he answers not . 1. Both Circumcision and Baptism were in full force together for some time , even from the time John Baptized , until the Death of Christ. 2. Because one thing that is a figure or shadow cannot come in the room of , as the Antitype of another thing that is a figure . See 12 Reasons more in Rector Rectifiea Page 4. 5 , 6 , 7 , 8 , 9 , 10 , &c. One of them Mr. Shute takes notice of , which is this , viz. Circumcision belonged only to Male Children , Baptism belongs to Males and Females who believe . To this he answers , that the Females was included in the Males , because Man is the head and representative of the Woman , and Woman is a part of Man. Answer , Why then let your Females be Baptized in your Males : for from hence it will follow when your Males are Baptized , your Females are Baptized also , as much as the Jews Females were circumcised . Neither need your Wives eat the Lords Supper , for when you receive , they receive it . But sure , Sir , you mistake ; your learning fails you : Will the food you eat feed your Wife ? or will your Faith serve her ? Doth she believe when you believe , because she is part of you , as here you intimate ? In page 12. 7. he reflects on me for saying , God may have many ways to save dying Infants , which we know not : He can apply the Benefits and Merits of Christ's Blood to them in ways we are wholly ignorant of , &c. For this I Quoted Dr. Taylor Bishop of Down . Take his answer , viz. Pray take notice this Man contradicts himself ▪ for in page 21. ( he saith ) They must believe and repent , and bring forth good Fruits , &c. Yet here , ●e saith , God hath many ways to save dying Infants : And in page 30. for this Mr. Shute says , There is no saving of any Person , Old or Young , without the Grace of Faith. Th● , you see there is ( saith he ) but one way to eternal Life . 1. Answer , I cannot see but that you have by your arguing , thus excluded all Infants that dye , out of the Kingdom of Heaven ; for if no Infant can be saved , unless they Believe , Repent , and bring forth good Fruits as the Adult must , if they are saved , how is it possible any Infant can be saved ? 2. I did not contradict my self , I spoke not there of Infants , but of Adult Persons : And why did you before only plead for habitual Faith to be in dying Infants , that go to Heaven , since row you here intimate that they must believe ? For you cite Mark 16. 16. He that believes and is Baptized , shall be saved , and he that believes not shall be damned . If our Saviour in these words refers to Infants , as well as to Men and Women , I am mistaken , and all Learned Men I ever met with . Friend , it wi● not help you to say Christ performed these conditions for them , viz. Faith and Repentance , page 123. Nor doth the Meritorious death of Christ , without the infusing divine Faith into the Soul , render any Man a Believer : Besides , tho' 't is by the Grace and power of Christs Spirit , that we Believe , Repent , and bring forth good Fruit : Yet 't is we that Believe , and Repent , the act is ours , tho' inabled by Divine Power . to do it . Now prove that God gives any Infant such power to Believe and Repent , &c. who know not the object of Faith , nor have any understanding . Friend , they are more excusable , who say God may have many ways to apply the Blood and Merits of Christ , and so Save and Sanctifie dying Infants , which we know not of , than you who assert that not one of them can be saved unless they Believe , &c. and if they do not do so , they shall be Damned : For you positively affirm there is no way of Gods saving Elect dying Infants , differing in any point from that of his saving Adult persons 't is well you may Err , for should what you say be true , 't is enough to bring sorrow and amazement upon Godly Parents , about the State of their dying Infants . CHAP. IV. Wherein Mr. Shutes arguments to prove our Churches no Churches , and our Baptism a counterfeit , are examined and answered . 1. IN page 186. he asserts , That Adult believers have nothing to do with the Ordinance after the first institution or Plantation of the Gospel in a Family , unless it be such , whose Parents deprived them of it in their Infancy : But Baptism of Right is devolved upon the Infant Seed of Believers . 1. Answer , If this be true , then the Children of unbelievers have no right to Baptism , neither as Infants nor when Adult believers , it the right be devolted upon the Infants of believers . — This in the first place is enough to convince him of his great error and mistake , 〈◊〉 he will not say that unbelievers Children have any right thereto in their Infancy . Tho' his evidence that Abrahams natural Seed , tho' ungodly persons , were required to Circumcise their Children , and their Children had the same right to it ; for were none but godly Jews to circumcise their Male infants ? Pray observe this . 2. Besides , did not God expresly command Abraham as well to circumcise his Male Infants as himself ; and so his offspring their Children after him in their generations ? And now did our Saviour give such a Commission about Gospel Baptism , viz. that first those that believed should be Baptized , and then their Infants ; or was there not the same purity of reason for Christs Commission about Baptism to have run thus , as there was for Gods Commission so to run to Abraham about circumcision ? If what you say was true but we will come to his reasons to prove our Baptism a counterfeit , and our Churches no Churches of Christ. In Page 186. first , because , saith he , they disown the Covenant God made with Abraham , in which the very foundation ; for Baptism , was laid ; let them find another foundation for it , if they can ; for that Covenant is founded upon Christ himself , &c. 1. Answer , This in the first place is not that he charges us with , viz. that we disown 〈◊〉 Covenant God made with Abraham ; for the Covenant of Grace , God promised to him 〈…〉 contend for it as far forth as any can — But we do say the Covenant of circumcision is disannuled ; that we do disown to be in force now . 2. Could he prove that Baptism is founded upon the Covenant made with Abraham , he would seem to say some thing : But we deny that utterly ; for had not Christ Instituted or given it forth in the New Testament , none could have known that Baptism had been an Ordinance ; it was not Imprinted on the Hearts of Men , but it is a mere positive precept . 3. I will shew you therefore another foundation for it , and not the Covenant God made with Abraham , viz. the great Commission of Jesus Christ , Mat. 28. 18 , 19 , 20. Mark. 16. 16. If we have it not here , saith Mr. Richard Baxter , where have it we ? But you are wiser it appears than that Pedo-Baptist . Now Friend , since our Baptism is founded on Christs Commission , both as to subject and mode of Baptising , our Baptism is no counterfeit , and so you will know one day . 2. Your second reason is , because we Baptise the Adult Seed of Believers , th●● were Baptised in their Infancy , as they ought not . Answer , You do but beg the question . We 'tis true , do Baptise the Adult Seed of some Believers , but we deny they were Baptized in their Infancy , they were but Rantized ; but had they been in their Infancy Baptized , i , e. Dipped , yet not having the prerequisites of Baptism , viz. Faith and Repentance , they were not the true subjects of that Gospel ordinance . But Friend , do we do well to Baptise the off-spring of unbelievers , since by your argument they in their Infancy could not have true right to it , it being intayled on Believers Seed only ? is that Branch of our Baptism a counterfeit also ? 3. You say their Baptism cannot be good , because they deny it to their own Seed and off-spring ; when as the Covenant is made to Believers and their Seed : So that either they are no believers themselves , or else they Reprobate their own Children . 1. Answer , Our Baptism may be good in your own opinion , I suppose , if our parents were unbelievers — But Friend , whose authority renders any Ordinance good ? If we act according to the authority of Christ in Baptism , is not our Baptism good ? We deny Baptism to our Children , because all are required to believe , repent , &c. before Baptized , Mat. 28. 19 , 20. Mark 16. 16 , Act. 2. 36 , 37. Act. 8. 12 , 14 , 39 , &c. But do we reprobate our Children because we Baptise them not ? is that in our power ? or can Baptism bring into , or cast out of Gods election ? 3. Friend , we deny that the Covenant of Grace , God promised to Abraham , gives any a right to Baptism . No , no , 't is Christs positive command . If the Covenant of Grace gave Lot no right to circumcision , as it did not , because not commanded of him , how can the Covenant of Grace give right to Baptism to any , person but to such only that Christ hath commanded to be Baptised ? 4. And lastly , you say their Baptism cannot be good , because their Principle is to Baptise Adult Believers , but not their Seed ; which is to Baptise , but part of the believer ; whereas they should Baptise , not only a part of him , but all of him : So that their Baptism is but a counterfeit Baptism . Answer , Is this to shew your great wisdom ? But are our Children a part of our selves and are we not believers without our Children ? How if our Children should prove unbelievers , then I fear we shall not go for compleat believers , but one part of us is a believer , and the other part of us an unbeliever ; also then if your Child should perish , but a part of you would be saved ; is it fit such stuff should be Printed ? Do not mistake your self , you are one compleat Man , and your Son another , and you are no less compleat a Man if you have no Child at all : So it you are a believer you are a compleat believer and want no part , and if your Child is an unbeliever : yet you are not less a compleat believer . But you that Sprinkle only the Face , I am sure you do not Baptise the whole person of a Child , nor any part of it , nor of the Adult neither : What shall I call your Baptism . — In Page 187. you quote our three Queries , but answer none of them . 1. Whether Children are in the Covenant of Grace , absolutely or conditionally ? ● . Whether that can be an ordinance of Christ to which there is neither precept nor example ? 3. Whether in matters of meer positive right , such as Baptism is , we ought not to keep expresly and punctually to the revealed will of the Lawgiver ? Had you answered these three queris to the purpose , you had done , ten times more than what is contained in your whole Book . But instead of answering you ask this question , viz. where do you find any command for the Infant Seed of believers , to stay till they are Adult , to be Baptized ? 1. Answer , Where did God expresly forbid Abraham to circumcise his Male Infants , on the 7th or 9th day , or not to circumcise Female Infants ? 2. There needs no Negative Law where there is a Law in the affirmative ; if on the 8th day , it follows not on the 7th or 9th ; if Males only are expressed , not Females ; so if believers , if such who are taught and made Disciples by teaching , are commanded to be Baptized , then all must stay till they do believe , and are taught and made Disciples , before Baptized . 3. Was not the Gospel , think you , planted in Joseph and Mary's House , and yet the Holy Child Jesus stayed till he was about 30 years old , before Baptized . Also Gregory Nazianzen in his 4th Oration , saith Dr. Duveil , gives an instance of those who died without Baptism by reason of Infancy . And the same Nazianzen , saith he , tho' he was a Bishops Son , being a long time bred up under his Father , was not Baptized until he came to Mans age ; and so Basil the Great , who was born of pious Parents , and instructed from his Childhood , was not Baptized until a Man. The like he says of Hiorem , Ambrose , Chrysostom , Augustin , &c. Nothing of this nature ought to be done in Gods worship , without authority from his wor● ; prove if you can , one Infant was Baptized from the beginning of Matthew , to the end of the Revelations of John. Arguments to prove that those Churches who are gathered by Faith and Repentance , and upon the profession of Faith are Baptized ( which are called Anabaptists ) are true Churches of Christ ▪ which Mr. Shute den●es so to be . 1. ARgument All those Churches who are rightin matter and form are true Churches . But those Churches , falsly called Anabaptists , are right in matter and form ●rgo they are true Churches . The matter of true Churches are godly person , or true believers ; the true form is the order or 〈◊〉 of the Gospel Church , viz. The A●ult upon the profession of Faith and Repentance , Baptized ; and so with joynt consent give themselves up to the Lord , and one to another , to walk in fellowship and commanion in all the Ordinances of the Gospel . 2. Arg Those Churches which consist of godly persons owning all the essentials of the true religion , among whom the word of God it truly preached , and the Sacraments are duly administred , are true Churchs of Jesus Christ. But th●se Baptized Churches we contend for , falsly called Anabaptists , do consist of godly persons owning all the essentials of the true religion , among whom the word of God is truly preached , and the Sacraments duly and truly administred , ergo they are true Churches of Jesus Christ. 3. Arg ▪ Those Churches that are constituted according to the direct pattern laid down in the New Testament ; are true Churches of Jesus Christ. The Baptized Churches , falsly called Anabaptists , are constituted according to the direct pattern laid down in the New Testament , ergo they are true Churches of Jesus Christ. To these let me add the fourth , which Mr. Collins hath in his half Sheet . 4. Arg. Those Churches who make Christs merits the foundation of their Salvation , and his Doctrin the foundation of their Churches constitution , are true Churches , and their Baptism is Authentick : But the Baptists do thus , ergo . 5. Arg. If the ordinances of Christ are to be kept as they were first delivered to the Saints , and as practised by the Apostolical Church , our Baptism , which you call ● counterfeit , is Christ's true Baptism . But the Ordinances of Christ are to be kept as they were first delivered to the Saints , and as they were practised by the Apostolical Church , ergo , our Baptism is Christs true Baptism . But Friend , how can you hold Communion with such persons who have a counterfeit Baptism ? for I hear you break Bread with some who own no other Water-Baptism but that of Believers only , and deny Infants to be subjects thereof . I think none of our godly Brethren who are Pedo-Baptists , ever denied our Baptism , tho' they strive to justify theirs : which of them will call the Baptism of believers , yea , tho' such who were Sprinkled when Babes , to be a counterfeit ? Without repentance you must be accountable for this one day . CHAP. V. Containing an account of some of Mr. Shutes onseemly , Scoffing and opprobrious language cast upon Mr. Collins , and my self together , with his false and abusive representation of us , and of several places of Holy Scripture ; with his Impertinences , Inconsistences and self-contradictions , as also those abuses he hath cast on the Baptized Congregations , in which Rom. 11. 16. is explained , viz. if the Root be Holy so are the Branches . And if some of the Branches were broken off , &c. FIrst I shall begin with Mr. Shute's unbecoming and Scoffing expressions as they lie here and there in his Book . 1. Page 5. He intimates we are horribly bigotted to our opinion . In Page 4. he says he will not render railing for railing . Yet in Pag. 5. you will find these expressions , speaking to Mr. Collins , you have charged me falsly You bogled and jugled with the sac●ed Scriptures . Yet he has not made either of these things to appear . In the said 5 Page he saith , here thou hast the Cavils of the adversary Answered . In Page 42. Because Mr. Collins saith , that the habit of Faith if it be in all Infants of believers , it cannot be lost ; there being no losing the habits of Grace , &c. Mr. Shute , says this Gentleman ( meaning Mr. Collins ) doth as little Boyes , that make a thing of Rags in Imitation of a Cock , and when they have set it up throw at it . But gives no other Answer ( as appears to me ) than by denying that he asserted , all Infants of believers have habitual Faith ; yet 't is from that Topick he seems to plead for the Baptising of all believers Infants ? In Page 46. he says , Mr. Collins is troubled with a grumbling in his gizzard . Are those comely expressions . He says in Page 57. that Mr. Collins is pleased to mock at habitual Faith , because he compares Faith Potential and habitual : Faith in the Infants of believers , as such , with Transubstantiation , &c. He renders me worse then the Devil . Page 116. The Devil left out part of a Scripture once to tempt our Saviour with ; but in my weak Judgment , saith Mr. Shute , this Author had done it three times successively to maintain this error , &c. the better to beguile and deceive poor ignorant bigotted Souls , &c. The Lord knows I did not leave out part of the Text at any time , to avoid answering their objection , or to favour our cause : But quoted then what was to the purpose in Hand : And that objection I designed to answer afterwards , as I did in the second part in order . As the Reader may see that hath the Book . In Page 82. he saith , speaking of Mr. Collins , was there ever such Legerdemain played with the Sacred Scripture ? In Page 23. he speaking to Mr. Collins , crys out , O for shame cease from bringing your Carnal reason , &c. Whereas 't is he himself that infers false conclusions from Mr. Collins words , and then cries out , O for shame . Page 24. Where are you now with your humane invented , Lame , Decrepit Salvation , &c. Are not these Unchristian Reflections ? Resides , he had no ground given him thus to abuse Mr. Collins , as if his Salvation was lame and decrepid . In Page 56. he abuses Mr. Danverse , who is dead , who was cleared by several Learned Ministers upon the answer of an Appeal of his Adversaries . Mr. Sh●●●s's abusive and false Representations of us , and false Interpretation of several places of Holy Scripture , and Gods Holy Ordinance of Dipping Believers in the Name , &c. FIrst , in Page 6 he calls Dipping , Ducking , and the like in several other places ; as i● we had Believers to a 〈◊〉 when we Baptise ●●●m : And again to vili●●● that Holy Ordinance , in the same 6 Page , he says Dipping is more like a punishment of criminals , than the 〈◊〉 of an Ordinance of God : Yet Dipping was generally owned by all Pedo-Baptists formerly , and by many of late . In Page 7 ▪ he says , The Jaylor and his House were Baptized the same h●ur of the Night ; whereas the Text only says , he washed their S●ripes the same hour of the Night , and was Baptized , he and all his straight way , Act. 16. 33. In Page 7. he says , They were all Baptized in the Jaylers House ; which is a palpable abuse of the Text that they did not go out of his House to a River : Yet the Text clearly intimates , Act 16. 34. that after they were Baptized , ( he ) that is , the Jaylor brought them into his House . Doth not that imply they went out of it ? And it might be to a River , as far as he knows . He also says , That we read not of one Soul of the Jaylors House , that did believe before Baptized , besides the Jaylor himself . Whereas we read that all his House believed as well as himself , and as soon too as we read of the Jaylors own Faith ; so that he may as well say , the Jaylor did not believe himself , before he was Baptized , as so to affirm concerning his House . He says , Page 11. John Bapti●● Baptized all that came unto him ; yet the Text clearly Implies , he rejected the Pharisees and Sadducees , bidding them to bring forth Fruits meet for repentance . He asserts in Page 33. that those little Children our Saviour saith , did believe on him , were little Infants , calling them Infant Believers ▪ He vilifies Mr. Collins for leaving out in his quotations a word in one or two Texts of scripture , whereas he destroys not the Sense of the Texts by so doing , nor done to favour his own ●●tion ▪ as that in Isa. 44. 3. where his Seed , 〈◊〉 put for thy Seed ▪ and that in Acts 2. 39. Nor doth he wrong his Antagonist in the least , and therefare no cause of complaint ▪ But palpable 't is , Mr Shutes abuses that Text greatly , Act ▪ 2. 39. for the promise is to you and to your Children , and to all that are af●r off , even so many as the Lord our God shall call . Now see this Mans exposition of these worth in Page 71. viz. That was to all the Elect Gentiles and their Children ; for the promise runs in the same Channel , to the Gentiles and their Children in the Text , without any variation , as is ●id to the Jews and their Children . Answer . If he had said to the Elect Gentiles and to their Children or off-spring also , that are elected and called , then he had not wronged the Text ; for the promise , that is , that of remission of S●n , and of the Holy Ghost , which runs first to the Jews that are called , and to their Children or Off-spring that are called , and so in like manner also unto the Gentiles that are called , and to their Off spring that shall be called , not to the Jews , and their Children as such , i. e. whether Effectually called or not ; but to no more of the Jews , nor Gentiles themselves , nor their Children but even so many as the Lord our God shall call ▪ Dr. Hammond confessed this Text is to little purpose brought to prove Infant Baptism : Seeing by Children is meant off-spring , and refers not to Infants as such ; It certainly intends no Children of Jews , or Gentiles , but such only who are elected , and called ones . Besides , this Man hath left out words in several Texts of Scripture quoted by himself in his Book , yet blames his Antagonists for so doing at a strange manner : For because I left out the words Everlasting Covenant , he comparies me to the Devil . See Page 116. in Page 21. he 〈◊〉 Ger. 17. 9. 10 11. but ( saith he ) neither in these ●●●ee quotations , nor in his whole Book , hath 〈◊〉 so much as named that which is the quintessence of the Covenant , &c. namely as Everlasting Covenant . The Devil left out part of a Scripture , &c. Answer , I fear he saw but part of my Book ; for 't is a great untruth which he affirms , viz. that I never named Everlasting Covenant ; for I , as you have heard ( in this Answer ) did not only name it , but answered the argument that is raised from thence , See Part 2. Page 9 , 10. Now that Mr. Shute hath left part of the words in some Texts , and added words in other he hath quoted , See Page 120. Where he mentions the words of that Text 1 Cor. 15. 22. For as in Adam a● dye , so in Christ shall all be made al●ve ; he has wrote thus for as in Adam all the Elect dye , so in Christ they shall all be made alive ; this is all in the same Italick Letter : Where he adds ( Elect ) and ( they ) rendring the sense as if none should have a resurrection but the Elect , which is against the Sense of the Apostle . So in Page 133. mentioning Mark 16. 16. viz. He that believeth and is Baptized shall be saved , but he that believeth not shall be damned . He hath wrote it thus , viz. He that believeth shall be saved , but he that believeth not shall be damned . ( Baptized ) is left out to favour his design , I fear ; for tho' faith be the same in every age , yet the the Ordinances are not the same , under the Gospel , as under the Law , for Baptism is no legal Ordinance , nor the Lords Supper , &c. Also he has given a false exposition on several Verses , in Rom. 11. and hath in so doing abused Mr. Collins also ; these are Mr. Collins words ( as repeated by Mr. Shute ) Page 75 , 76. The natural Branches are broken off , ergo Childrens visible incovenanting , is repealed ; the Antecedent of this Enthymem is clear from the Apostles assertion , Rom. 11. 19 , 20 , 21. by the natural Branches without controversie , is to be understood the natural Seed of Abraham Now Mr. Shute leaves out Mr. Collins demonstration following , to prove his argument , i. e. by the branches saith he , without controversy , is to be understood the natural Seed of Abraham ; and the breaking off , must either be meant , from visible Church-membership , and external priviledges thereunto belonging ; or the Everlasting Covenant of grace : It cannot , saith he , be the latter , because that Covenant is immutable , therefore it must be the former . Thus Mr. Collins : And he argues to the purpose , for 't is impossible for any to be broken off from the Covenant of Grace , who were once in that ; and 't is as clear that the Jews or natural Seed of Abraham , as such , are broken off , from being any more a visible Church , and that the legal Covenant , for their incovenanting , i. e. both Parents and Children , as such , is gone and taken away ; he took away the first that he might establish the Second , Heb. 10. 9. There is a First , and a Second , an Old and a New. Now the first is only taken away , as a Covenant of works , do this and thou shall live ; and as it was given to the whole House of Israel , by vertue of which they held their Church-State , and Church-membership , and all their external Rites , Ordinances , and Priviledges , for the Priesthood being changed there is made of necessity a change of the whole Law , Heb. 7. 12. Tho' it was for the Jews unbelief they were broken off , yet the dispensation being changed , it was impossible for them to keep their Church-State and external Legal Rites , and Priviledges any longer ; for 't is evident that those Jews that believed in Christ , abode no longer members of their Old Church ; but were transplanted into the Gospel Church ; what can be more clear than this , viz. the Old House and Old legal Right of Church-membership is overturned and r●oted out for ever ? And say I , if the Covenant for incoveannting of the fleshly Seed , as such , is abolished , and no new Law is given forth for the bringing in again professing Parents and their Carnal Seed , as such , what is it this Man contends for , yet what a mighty stir he makes about that in Rom. 11. you may See in Page 76 , &c. This Man makes it his main business to prove that the Covenant of Grace is not taken away , which we assert with as much Zeal as he ; but see how he abuses the Text , Rom. 11. 17. viz. as those Jews which were these Branches were broken off , and their Children with them were cast out of the Covenant : So the Gentiles , and all their Children were taken into Covenant , in their room , and did partake of the same Priviledges , with those ●ews that did abide firm in the Covenant , &c. 1. Answer , This Man doth not distinguish one Covenant from another , i. e. the Legal from the Gospel Covenant ; nay he owns but one so that he ass●rts the unbelieving Jews , were broken off of the Covenant of Grace , and their Children too ; by which he seems to plead for Arminianism or final falling o●● of the Covenant of Grace : Nay worse , i. e. that the Children were broken off from the Covenant of Grace for their Parent● Sin and unbelief , 〈…〉 . For if the first Fruit be Holy , the lump is also Holy ; and if the Root be Holy , so are the branches , vers . 16. ● the Root is doubtless meant Abraham ; but then know that Abraham was a twofold 〈◊〉 as well as a twofold Father , viz the Root of all his natural Seed , and the Root or Father of all his true Spiritual ; now for a Man to say that the Apostle here refers to Abraham as a natural Root , and so to his natural or Carnal Seed as such , is to destroy the whole scope and drift of the Holy Ghost in this Chapter ; in the close of the 10 Chapter the Apostle shews the Jews were rejected , and the Gentiles called ; and in the beginning of this 〈◊〉 . Chapter he prevents an objection ; some might be ready to say if this be so , then God hath cast away his Covenant People . To this he Answers , vers . 2. God hath not cast away his People whom he for knew that is , his Elect or the Spiritual Seed of Abraham that were among the Jews , See vers . 5. even so then o● this present time there is a Remnant according to the Election of Grace : Again , in vers . 7 what then Israel had not obtained , &c. ( that is the natural seed as such , ) but the Election hath obtained it , and the rest were blended ; and tho' the main Body of the Jews were rejected for their unbelief , yet in the Latter Days God will call all those and bring them in , who belong to the Election of Grace , and so all Israel , ( that is the Spiritual Israel ) shall be saved , See vers . 15. and ●6 . And from hence the 16. verse is brought in , viz. for if the first Fruit be Holy , the lump is also Holy , 〈◊〉 . Is the Apostle speaking here of a Legal Federal Holiness ? No , not a word of any such matter : But of such a Holiness as was in the Post , i. e. in Abraham who was Spiritually Holy , being an Elect Person ; and to that Holiness the Apostle refers . viz. first in respect of Gods Election , Personal , and inherent in Gods intention . Now then to apply the Holiness and Infection here , to outward Dispensation only in the whole Church , which is meant of saving Grace in the invisible , and to make every believing Parent a like Root to his posterity with Abraham to his Seed , as some have done , and this Man seems to do ; is a great abuse of the Sacred Text. For this would be to set up another wall of separation or partition betwixt ( believers and their seed , and unbelievers and their Seed , ) as the Old one wa● , which is now broken down between Jews and Gentiles according to Eph. 2. 14 , 15. as also a knowing of Men after the Flesh , i. e. after fleshly Descent , external Priviledges , &c. 2. The first Fruit spoken of we understand to refer to Isaac , Jacob , and the Holy Partriachs , who were given to Abraham as the first Fruit of the Covenant of Grace God made with him , who were all Holy as Abraham , their Root was Holy , that is , Spiritually and Inherently Holy. 3. By the Lump may be meant the whole Body of the Elect or Spiritual Seed of Abraham , who lived from the time the first Fruit was given him until the Gospel Days , who were all Holy as the Root also . By Lump cannot be intended the whole Nation of the Jews , as Mr. Shute positively affirms , in Page 82. for it so , what consistency can there be in the Apostles words and Argument ? The Apostle speaks of the Elect Israel , not of the fleshly and Carnal Israel ; take this Mans words the first Fruit the Jews , &c. the Lump or whole Nation of them ; and here is the same Root , on which the Gentiles are grassed , Page 82. He confounds the first Fruit and Lump together , and says by it is meant the whole Nation of the Jews . What Text can be wronged worse ? We grant 't is the same Root that all Gentile believers partake of the fatness of which the godly Jews pertook of under the Law , viz. the Blessings of the Covenant of Grace made with the Root Abraham ; but what is this to our Carnal Seed as such ? 4. By the Branches who are said to be Holy also , certainly is to be understood those Elect ones of Israel who were living in the Apostles Days , as vers . 5. even so then at this time also there is a Remnant according to the Election of Grace . Now observe the Apostle speaks , in vers . 17. of some Branches that were broken off , and of the Gentiles who were like a Wild Olive Tree , being grassed in ; these Branches that were broken off , were the unbelieving Jews , who at that time comprehended the whole national Church of Israel ; for all that believed that were Jews , were transplanted into the Gospel Church , these Branches that were broken off sprang from the same Root as Abraham , was their Father according to the Flesh and Legal Covenant , and for a time seemed true Branches , they were of Israel , though not Israel , Rom. 9. 6. they were the Children of the Flesh , but not the Children of the promise , they were in the external Covenant , but being not in the Covenant of Grace , by Faith , and the Old Covenant being now gone and taken away , they were cut off and no more lookt upon as Branches in any sense . They were Branches in the Old Testament Church , but there is a new will made , a new and last Testament confirmed , and ratifie by the Death of the Testatour Jesus Christ , and the fleshly Seed as such have no such legacy , left them as in the Old Testament , viz. to be Members of the New Testament Church , that running to none but to such who believe , &c. but they not believing , or for their unbelief were cut or broken off . 1. Not broken off the Covenant of Grace , as Mr. Shute intimates , because they never were in that Covenant . 2. Not broken off Gods Election , for to that they did not belong : But , 3ly . They were broken off and their Children as such ( or as so considered ) so that they are no more a visible Church of God , nor a People in any Covenant relation to him . Yet we are not to conceive although those unbelieving Jews were in this Sense , broken off from their old standing and Church state that their Children who believed were rejected and lost , no , no ; they that did believe in Christ and submit to the new dispensation , were by Faith grafted into Christ , and upon the profession of their Faith were united also to the Gospel Church and became members thereof . And so with the believing Gentiles did partake of the fatness of the Covenant of Grace God made with Abraham , and of the Blessings and Priviledges of the Gospel Church , and doubtless this is the very truth of the matter according to the main Scope and design of the Holy Ghost , in this Chapter : Now then Mr. Shute greatly wrongs this place of Sacred Scripture . 1. Whilst he argues that the Jews were broken off from the Covenant of Grace . 2. He wrongs the Text , whilst he says it was no dissolution of the Jewish Church , but an excommunication of those unbelieving Persons out of it , by which he intimates as if the Jewish Church state still remains , and that the believing Gentiles are grafted into that old Legal Church that is removed and gone for ever . 3. He wrongs this Text , whilst he would have all unbelievers Children of the Jews , broken off the Covenant of Grace , for to that he seems to refer : For those of them that were in it were not broken off from that Covenant nor could be ; and those of the Jewish Children , that believed , were in the like good Estate with believing Gentiles , and their believing Children ; and many of the Children of the unbelieving Jews did no doubt own Jesus Christ , believe in him , and were implanted into the Gospel Church . 4. Whilst he pleads for believing Getiles and their Infants , as such , to be taken into the Covenant of Grace , and so made Members of the Church of Christ now , as the Children of the Jews were Members of the Church , under the Law ; for this he affirms Page 81 , 82. 5. Whilst he applies the Holiness and Infection here meant , to outward Dispensation , only in the visible Church , which is meant of saving Grace in the invisible . 6. Whilst he makes every believing Parent a like root to his posterity with Abraham to his Seed , he may as well say every believer is a common Father , to all that believe , as Abraham was — For both these Conclusions I infer from his notion . 1. Reader , Pray observe , that the Jews that believed not , were broken off from being any more the People of God , in any Covenant relation to him , and this was for their unbelief , and their Church State being gone by the Dispensation of the Gospel , and by the bringing in the Gospel Church . 2. That whosoever either Jews or Gentiles who are grafted into Christ the true Olive , and into the Gospel Church , must believe or be grafted in by Faith , i. e. by their own Faith and own consent , not by the Faith of their Parent be made Members of the Church under the Gospel ; no , but must believe themselves as well as their Parents ; 't is not enough now to say we have Abraham to our Father , or that our Parents were believers and in Covenant , because the Church now does not consist of the carnal Seed , but of the true Spiritual Seed only . Mr. Shute says in Page 82. to Mr. Collins , if you have not enough you shall have enough , before I have done with you . I am satisfied and he too , he has said too much unless it were better or to better purpose . He appeals to any experienced Christian among us , or of our party to judg whether there can be a more full Text of Scripture produced , to prove the continuation and Stability of the Covenant , &c. If he will take my thoughts ( who am 't is like in his opinion as well as my own an unexperienced Christian ) I must tell him he hath mistaken his Antagonist and the Text too : Cannot the Jewish Legal Church State go , but the Covenant of Grace must go , with them ? God forbid . The Apostle it is evident in this Chapter , Rom. 11. speaks of Gods Election , which ran first to Abrahams natural Seed , according to the Covenant of Grace , that is , to the Elect among the Jews , and so argues God had not cast away his People whom he foreknew ; and from hence he shews that all that belong to the said Election of Grace shall be called , and in the Latter days be brought in , or grafted into their own true Olive tree , i. e. into Christ and into the Gospel Covenant and Church , for all ( the true ) Israel shall be saved , as it is written , &c. 't is said they are Holy that is they are decretively and in Gods sight and intention Holy : I wonder at some Expositors who conclude , that it is an external relative Federal Holiness the Apostle speaks of here , which Holiness is not mentioned in all the New Testament , as an eminent ▪ Writer observes . And this brings me to what Mr. Shute says , to that Text 1 Cor. 7. 14. Else were your Children unclean , but now are they Holy : Which Scripture he mistakes also whilst he asserts it is Federal Holiness , as well as Matrimonial Holiness , for no doubt the Sanctification of the unbelieving Husband to the believing Wife , is the same Sanctification or Holiness that is said to be in the Children , that is , the Husband and Wife were Sanctified , or set apart for the use of one another , by Gods ordinance of Marriage , and so their Children were Holy , i. e. Legitimate , lawfully begotten , and not Bastards ; for no doubt their Children that were born when both were unbelievers , were Holy in the Sense the Apostle speaks of , as such that were born when one was a believer : But see a full answer to this Text in Rector Rectified , from Page 113. to Page 120. And when he writes again let him answer what is there said Mr. Shute also gives a false exposition of that Text , Rom. 6. 3 , 4. Page 15 , 16. Whilst he refers there to the Baptism of suffering , telling us the Apostle was there exerciting the Saints , to prepare for sufferings ; which is not true . Likewise he abuses that Text , 1 Cor. 2. But God hath chosen the weak things of the World , &c. by intimating as if the Apostle means little Children , and who are weaker ( saith he ) than Children ? Page 23. Also that in Psa. 82. I think he would have to refer to Infants , i. e. out of the Mouths of Babes and Sucklings thou hast perfected thy praise , Page 23. In Page 130. that in Mark 16. 16. Joh. 3. 3. he applies to Infants , viz. he that believes and is Baptized shall be saved , but he that believes not shall be damned . And so pleads for like necessity , for infants to believe if saved , as the Adult . In Page 10. he seems to infer that John Baptist Baptized little Infants , because 't is said , there went out to meet him all Judea and Jerusalem , and all the regions round about Jordan , and were Baptized . Which I have answered , Ax laid to the Root ; in my reply to Mr. Exell , see 2 Part Page 35. to 54. In Page 174. Mr. Shute citing Rom. 11. 6. if it be by Grace then it is no more of Works ; he infers if dying Infants are saved without Faith then they must be saved by works . Which is an abuse of that Text ; for as the Apostle speaks not of Infants , so he speaks of Gods Grace and Favour , in opposition to works o● merits , according to that in Eph. 2. 8. by Grace you are saved ; he puts Faith in the place of Grace : We say no Infant can be saved but by Grace ; yet we do say we see not how it can be said that Infants do or can believe . And now let me infer from his notion , viz. if Infants cannot believe , they must all perish and be damned , this follows clearly from what he asserts : He had need to see he is certain of what he affirms . In Page 92. ( he says , ) it is common for Men of our opinion to bring in , and set up our own Carnal Reason , in opposition to the Wisdom of God ; is not this an Unchristian charge ? Besides , he proves not what he says , nor attempts to do it . Sure some gracious Person or Persons he is concerned more particularly with in Church-fellowship , will look upon themselves bound in duty to inquire into some of these grand enormities , false acusations , and other evils this Man is found guilty of in his Writings . In Page 13. he says , that part of the Man , Woman , or Child , that is Baptized , must be naked ; and if the whole Body must be Baptized , then the whole Body must be all naked also . And he quotes a passage of Mr. Baxter ; as if Mr. Tombs could , or did Baptise Women naked , to render such a practice odious as indeed it would be , should any do it ; but to cast that on us , is Unchristianly done . In Page 19. he intimates as if we had found two ways to Salvation , because we know not that dying Infants have Faith , or can believe . In Page 20. he abuses Mr. Collins , as if he was ignorant of any such thing as habitual Faith , because he knows nothing of such habits in Infants , and says he derides habitual Faith , which is a notorious falsehood , and that which Mr. Collins abhors to do . In Page 20. he would have his Reader think that Mr. Collins had rendred Mr. Charnock an Anabaptist , because he quoted him to detect his notion of habitual Faith in Infants In Page 43. because Mr. Collins said unless Children have personal actual Faith , they are not to meddle with Gods most holy things , Mr. Shute says , by this mans opinion Elect dying Infants must be lost and damned ; he would have those Children to be Infants that cryed Hosanna to the Son of David : For if it be not that he means it is nothing to his purpose ; for we deny not , but some little Children have and may have a work of God upon their Hearts , tho' not above five or six years old . In Page 68. he infers four false Conclusions upon Mr. Collins , denying Faith to be in Infants . 1. That God cannot work Faith in young Infants , because they are not able to help him , &c. Doth Mr. Collins question Gods power , or intimate God cannot work , without help of the Creature ? 2. That he doth tacitly declare that God is not able to make them capable of the Reception of Grace . Because they are not of years to exercise i● , as if Mr Collins did not know God was infinite in power . 3. That Adult persons do qualifie themselves for the reception of Grace ; or at leastwise are Copartners with the Spirit of Grace , in the working of it . 4. If this be so , saith he , then it is not Gods Grace , but Mans work , &c. Which are all false Conclusions and great abuses cast on Mr. Collins , and no ways to be inferred from his positions . In Page 73. he renders the Baptists to be cunning deceivers , take his words , i. e. I am not , saith he , all together ignorant of their devices , and stratagems by which they uphold their opinion , in which their Principles are enveloped and lie Dormant . In Page 115. he says , Benjamine Keach doth reckon Abraham of greater antiquity than Christ. Answer , This is a false charge likewise , and no such consequence can be gathered from my words , to which he refers , as my Answer shews in this reply . In Page 126. he saith , this Author is for the saving Elect Dying Infants by some other Covenant , and not by the Covenant of Grace . Answer , This is also false and a great abuse , for I no where hint any such thing , but say , 't is impossible any Infant or Adult Person either should be saved by any other Covenant but that tho' I say they may be saved and not be Members of the visible Church ; as some Infants were before God made known , the Covenant of circumcision and set up the legal Church of Israel . In Page 134. he calls our Doctrin a fallacious Doctrin ; and knows not which to wonder at most , viz. our boldness and confidence : Or our Peoples ignorance to be so horribly deluded and imposed upon . What Enemy could reproach us worse ? In Page 113. saith he , Thus I have given you one broad side more , by which I have brought your opinion by the Lee , and all the Carpenters and Calkers in the Nation cannot save it from sinking . Answer , Friend you mistake our , cause , and opinion is an firm and as sound as ever , and needs no Carpenters nor Calkers to mend those Breaches you have made . In Page 140. he says , Thus you see the Covenant God made with Abraham , and all his Seed both Spiritual and Carnal , stands fact and firm to Gospel Believers , and all their Seed both Spiritual and Carnal ; notwithstanding Hercules with his Club and Benjamin hewed it with his broad Ax , they cannot destroy it , because it is an everlasting Covenant . 1. Answer , Are these Savoury expressions ? my Ax Friend , is Gods word ; the Title of that Book was the words of the Text , viz. the Ax laid at the Root , and this Ax will cut down all your Thorns and Briers , do what you can . 2. How he hath proved that Covenant God made with Abraham , and his Carnal Seed as such , doth remain , let the Reader now Judg. 3 How came ( if this be so ) Abraham's natural Seed to be unchurched as he himself confesses in , Page 37. nay that they unchurched themselves . In his Postscript , Page 190. he says , tho he has thus written concerning the Anabaptists , and proved their Congregations to be no Churches , and their Baptism to be a counterfeit , and their Opinion Sacrilegious , in that they Rob the Church of her treasure , &c. — These are very hard words , and also false ; for he has not done what he says , and never will , nor can he do it . An Account of some of Mr. Shute's Impertinences , Inconsistences and Self-contradictions . IN the last place take a few of his Impertinences , &c. In Page 49. If you can prove , saith he , by plain Scripture Testimony that ever Christ or any of his Apostles , &c. did forbid the Baptising the infant Seed of Believers , &c. Answer , Now how impertinent is this ? Where did Christ forbid Infants of Believers , the Lords Supper ? and indeed they may have that as well as Baptism , and the first Fathers that established Infant Baptism , gave them the Lords Supper also : 2. Where is crossing in Baptism forbid , or Popists Salt Spittle , or Crisom or other Popish rites ? These in plain words are not forbid , are they therefore lawful ? If Christ would have them to be Baptized , it would have been expressed in the affirmative ; and is this horribly to impose our own uncouth notions as you affirm in the said 49. Page of your Book ? Where hath Christ forbid Baptizing of Turks , and Insidels , or the Children of unbelievers ? In Page 98. he says the Church of the Jews was not a legal Church , take his words , viz. the Church of God under the Mosaick Law was not a Carnal legal Church . Strange contradiction ! What , a Church under the Law and not a legal Church ? he may as well say the Church of God under the Gospel , is not a Gospel Church . In Page 97. he distinguishes not on the Covenant made with Abraham , but positively asserts that off from that Covenant God made with Abraham , viz. The Covenant of Grace , some of the natural Branches were broken ; yet in contradiction to this he shews , in Page 74. from Psa. 89. That the Covenant of Grace is firm and abideth for ever , and else where shews that there 's no final falling from grace ; all those therefore say I , that are in that Covenant cannot fail of Salvation ; therefore those Branches never were in the Covenant of Grace . In Page 25. he says , God saves Elect dying Infants in no ways or means differing in any one point or part from that wherein he saves Adult believers . Yet in Page 65. he owns Infants cannot exercise grace in an ordinary way , and that nothing is required of them personally but passive Obedience . Is nothing required say I , of Adult believers but passive Obedience ? If there is then the way or mode of Gods saving dying Infants differs in some part or point from the way or means of saving the Adult ; and clear it is that more than passive obedience is required of Adult persons . One while he says all Abrahams Seed are in the Covenant of Grace God made with him , and he denies final falling out of that Covenant , yet in Page 12. he says , one of Abrahams Sons or Seed is praying to him in Hell : And to be Abrahams Seed will not serve their turn . He is for a Congregational Church , and yet in Page 34. Speaking of the Gospel Church , he says , all the Seed of believers are Members as much now as the Jewish Children were under the Law. And that it is the same Church State , tho' in another dress , and denys the dissolution of the Jewish Church , Page 35. Can a natural Church consisting of whole Parishes , Families , and Provinces , be all one with Gospel Congregational Churches of believers only ? Why did this Man leave the Church of England ? also then the Jewish Church-state by his opinion continues still : He may say the invisible Church is the same now as then ; but not the visible , the matter , as well as the form is changed , — Ye also as living Stones are built up a Spiritual House , &c. 1 Pet. 2. 5. Was not the Gospel Church gathered out of the Jewish and Heathenish Nations , consisting only of such Men and Women who made a profession of their Faith ? let him prove any one Infant was ever received into the Gospel Church if he can . In Page 167. he inquires whether a Farmer destroys his Barn or hurts the Floor , when he takes a great keap of Corn and Chaff and Winnows the Corn , and Fans away the Chaff , &c. Answer , I ask whether or no Christ did not remove by the Gospel Dispensation , all the Wheat out of the old Barn , nay , and pull down that Barn , viz. the Jewish Church , and Fan quit away the Carnal Seed as such , and all the Chaff : And erect a new Garner or Gospel Church , into which he put his Wheat , i. e. Believing Men and Women , whether Jews or Gentiles . In Page 136. he intimates that the essential part of circumcision is Baptism , and that the essential part thereof remaineth in the Flesh still . Answer , Then say I , circumcision could not be circumcision without Baptism , nor Baptism be Baptism without circumcision , which is such a piece of Stuff and Impertinences as I never met with all ; can a thing be where the Essence or the Essential Part of it is wanting ? In Page 130. he intimates , because I deny Infants to have right to Baptism ( or that they can believe ) that I assert two ways to be saved . He also there says , viz. there is no saving any Person old or young without the Grace of Faith ; he Cites Mark 16. 16. Joh. 3. 16. Thus you see , saith he , there is but one way to Eternal Life , either for old or young , that is , through Faith in the righteousness and merits of Christ. Wo be to poor Infants then say I , if they cannot believe as the Adult do ; if it be thus , we say there 's no way to be saved , but by Christ's merrits and righteousness imputed , and that Infants must be sanctified that are saved also ; but yet we dare not say they do or can be said , to believe as the Adult , and if they do not they must be damned according to his notion because that is true of all the Adult that believe not . One while he seems to say that the Infants of believers as such , have habitual Faith. At another time confesses he cannot prove , that this or that Infant of believers hath Faith , or the habit of it , without he had a new Bible , Page 45. Doubtless the Tree is known by the Fruit if we speak of the Adult , we may know who do believe ; ( though I deny not but we may be mistaken in some ; ) how did Paul know that the Saints at Thessalonica were Elected , 1 Thes. 1. 4 , 5. Knowing , beloved , your Election of God. He shews how he came to know they had true Faith , and were Elected , for our Gospel came not to you in Word only , but in power , &c. Mr. Shute says in Page 1. 90 that the Anabaptists Congregations be hath proved no Churches , and their Baptism to be a counterfeit , and their opinion Sacrilegious . Yet he hath Communion at the Lords Table with some of them who have this counterfeit Baptism , and deny Infants to be the Subjects of that Ordinance , and Sprinkling to be Baptizing and so are guilty of like Sacrilege with us , there being divers Baptists in that Church to whom he belongs . AN APPENDIX ; BEING A Reply to Mr. Shute's last single Sheet , in Answer to Mr. Collins's half Sheet ; wherein the Covenant of Circumcision , &c. and free Promise of Grace , God made to Abraham , are further and distinctly opened ; shewing how they differ from each other . SInce I wrote this reply to Mr. Shutes last Book , I have met with a single Sheet , which he calls an Answer to Mr. Hercules Collins last Shift , &c. Which discovers more of his bitter Spirit , and what ill Influences he is under , — I thought it not amiss to make some remarks upon this Sheet , tho' I suppose Mr. Collins will think himself concerned to vindicate his innocency , from his undue , Unchristian , and false charges : This Paper of Mr. Shutes manifesteth very great confidence touching his notions of the Covenant God made with Abraham , and as much ignorance : As will quickly appear to all discerning Men who shall read it . In Page 1st he says , I have cleared and vindicated the aforesaid Antidote from that foul Aspersion , and totally confuted all the Aspersors in my last Book , in the Judgment of all wise Judicious and Impartial Persons that have read it . Answer , Let those wise persons he speak of , first read this precedent answer to his Book and then let them impartially Judg of it . In Page 2. he speaks of Mr. Collins his five Arguments to prove the Covenant of peculiarity God made with Abraham . To this Mr. Shute says , pray where do you find this distinction concerning the everlasting Covenant God made with Abraham , and his Seed ? Answer , You shall see Friend that there is such a distinction found in the Scripture , and that your reverend Ministers confirm the same thing , viz. That God made a Covenant with Abrahams natural Seed as such , which is removed ; and also a Covenant with Abrahams Spiritual Seed as such , which runs to Christ , and all that are his elect ones ( See Gal. 3. 16. Now to Abraham ) and his Seed were the promises made . He saith not , and to Seeds , as of many ; but as of one , and to thy Seed , which is Christ. Compared with verse 29. and if ye be Christs , then are ye Abrahams Seed , and heirs according to the promise . Now Friend , if you say this promise which the Apostle speaks of , ( which is the everlasting Covenant of Grace , God made with Abraham ) was made with many , i. e. both with Abrahams natural and Spiritual Seed as such , you contradict the Holy Ghost . Paul says , And not to Seeds as of many , But you say to Seeds , i. e. all his natural and Spiritual Seed , Page 5. See also Rom. 9. 5 , 6 , 7 , 8. They are not all Israel , which are of Israel : Neither because they are the Seed of Abraham , are they all Children : But in Isaac shall thy Seed be called . That is , they which are the Children of the Flesh , these are not the Children of God : But the Children of the promise ( Mark it ) are accounted for the Seed . Is not that distinction Mr. Collins speaks of , clearly laid down in these Scripture ? doth not the Apostle exclude the Carnal Seed of Abraham as such ; from being included in the Covenant of Grace ? 2. I need not go about to prove , there was a Covenant made with Abraham and all his natural Seed as such , since that is so clearly and fully spoken of in the Scripture ; viz. That the whole House of Israel both Parents and Children , were taken into the legal Covenant and all were Members of the Jewish Church ; read Gen. 17. 9 , 10 , 12 , Dent. 29. 9 , 10 , 11. 12 , 13. But that legal Covenant we affirm is abrogated and taken away : If it were not so , what is it which our Apostle speaks in Heb. 10. 9. He took away the first , that he might establish the Second . Compared with Heb. 8. 7 , 8 , 13. Sure none can once Immagin that this Covenant was the Covenant of Grace : Also what doth the Apostle mean when he says , cast out the Bond Woman and her Son , Gal. 4. 30. Doth he not tell us by the Bondwoman is meant the Old Covenant given to the whole House of Israel , or the lineal Seed of Abraham ; not the Covenant given to all Mankind in the first Adam ; and doth he not tell us by the Son of the Bond-woman is meant the fleshly Seed of Abraham as such ? Who were all taken into Covenant with God under the Old Testament : And yet is there no Covenant that peculiarly was made with Abrahams natural Seed , as such . In Page 7. Mr. Shute repeats . Gen. 17. 7. And I will establish my Covenant between me and thee , and thy Seed after thee in their Generations for an everlasting Covenant , to be a God to thee and to thy Seed after thee . Here he leaves out the following verse , wherein the Covenant is Mentioned ( which he charges as an high crime in others ) viz. this is my Covenant , which ye shall keep between me , and you , and thy Seed after thee ; every Man-Child among you shall be circumcised . Verse 10. and ye shall circumcise the Flesh of your Fore-skin , and it shall be a token of the Covenant betwixt me and you , verse 11. He that is born in thy House , and he that is bought with thy Mony , must needs be circumcised : And my Covenant shall be in your flesh ; for an everlasting Covenant , verse 13. these Verses he Cites not . Now Mr. Shute Judges this Covenant is the Covenant of Grace made with Abraham , and that for two reasons ( as I suppose . ) 1. Because 't is called an everlasting Covenant . 2. Because God promised in this Covenant to be the God of Abraham , and the God of his Seed after him in their Generations , which no doubt refers to his natural Seed as such . Taking in both those of his off-spring that did believe in Christ to come , and such also that did not so believe that proceeded from Abrahams Loins by Isaac . 1. As to the Term everlasting , I have shewed in the precedent , Answer , that some times in the Scripture it is taken with restriction , and denotes only a long period of Time , viz. during that Dispensation , or until the M●ssi●s should come● ; the Priesthood of Aaron is upon the same account called an everlasting Priesthood . Indeed this Covenant could continue no longer than the Token of it abode or was to abide in their Flesh : Read the words again verse 13. and my Covenant shall be in your Flesh for an everlasting Covenant . 2. Circumcision being as our Adversaries say , the Seal of the Covenant , now , say I , since the Seal , namely Circumcision , is broken off and gone , as it was it at the death of Christ : I ask what is become of that Covenant it was a Sign or Seal of , is not the Covenant gone and dissolved , when 't is cancelled ? 〈◊〉 , read your Annotators on Gen. 17. 13. And ●●r the sign of it , say they , it is so called , because it was to indure through all Generations till the coming of the Messias , the word Olim here and elsewhere rendred everlasting or for ever , being 〈◊〉 used to express not only simple Eternity , but any long continuance for ma●●ages , 〈◊〉 some time for a Mans Life , Exod. 21. ● . Deut. 15. 17. ● King 9. 3. thus Mr. Pools Annotations . This being so , to what purpose do you make such a stir about the word Everlasting ? ●ly . As to this second reason , viz. God in that Covenant gave himself to Abraham to be his God , and the God of his Seed in their Generations . 1. Answer , I would know whether God is now in Covenant with Abrahams natural Seed as such ; or are they not rejected ? how then could this be the unchangeable Covenant of Grace ? Read my 14. Arguments in the precedent Answer , to prove the Covenant of circumcision was not the Covenant of Grace . 2. Was God the God of all Abrahams Carnal Seed as such ; by way of special interest ? if so , they shall no doubt be all Eternally saved ; as well as all the Children or Carnal Seed of Believers : Which you will not admit of . Therefore consider that God may be said to be the God of a People , two manner of ways . 1. By the free promise or Covenant of Grace , in a Spiritual Sense : Or by Divine Union with him , through faith and the indwelling of the Holy Spirit ; 't is this gives special interest in God to all Adult Persons , and thus he was not the God of all Abrahams Carnal Seed , no , but of a few of them only comparatively , for tho' the number of the Children of Israel be as the Sands of the Sea , yet but a Remnant shall be saved . 2. God may be said to be the God of a People , by entring into an external , outward or legal Covenant with them ; and thus he was the God of Abraham , and of all his Carnal Seed or Off-spring , or whole House of Israel : Under the Old Covenant , or Dispensation of the Law : God made them as a Nation , a peculiar People unto himself , and was said to be married to them . See Dr. Bates one of your own Ministers in his Sermon preached at Mr. Baxters Funeral . 1. He shews that God is the God of all Mankind by Creation . 2. God is the God of a People , upon the account of external calling and profession ; and thus , saith he , the posterity of ▪ Seth , are so called ; and the intire nation of the Jews &c. Friend , This I desire you to weigh well , for God was not by way of special interest , in a Spiritual Sense the God of Abrahams Carnal Seed as such : Therefore it was this external Covenent , no doubt that Mr. Cotton intends when he says the Ministry of John the Baptist did burn as an Oven , and left the Jews neither the Root of Abrahams Covenant , nor the Branches of their own good works , Co●ton on the Covenant Page 21 , 22 Friend , you speak as if your Ministers had 〈◊〉 those notions of yours into you , about the Covenant God made with Abraham ; I am satisfied you abuse your Ministers ; I am sure Dr. Owen taught you no such Doctrin , as I have already shewed ; and I shall here again faithfully cite two or three passages more of that Reverend Minister of Christ : See his Exposition on the 8th Chapter to the Hebrews , Page 219 , &c. 1. He shews that the Covenant God made with the whole House of Israel , was not that Ministration of the Covenant of Works God made with all Men in the first Alam . 2. That it was not the Covenant of Grace : 1. Saith he , Page 224. the Old Covenant , the Original Covenant of works made with Alam and all Mankind in him is not intended , for this is undoubtedly a Covenant different in the Essence and Substance of it from the New. In Page 219. He saith , but it is evident that the Covenant intended , was a Covenant wherein the Church of Israel walked with God , until such time as this better Covenant was solemnly introduced , this is plainly declared in the ensuing context , he says , it was bec●me old and ready to disappear . Wherefore it is not the Covenant of works made with Adam , that is intended when this other is said , to be a better Covenant : Thus the Doctor . Friend doth not he hereby clearly lay down a Covenant of peculiarity made with Abrahams natural Seed as such , or a Covenant that only and peculiarly belonged to them ; and 't is as plain this began in that Covenant God made with Abraham . In Page 288. he saith , we must grant two distinct Covenants to be intended rather than a twofold Administration of the same Covenant meerly to be intended . He also shews that the old Covenant which God made with the natural Seed of Abraham could not be the Covenant of Grace , because there was no reconciliation with God , nor Salvation to be obtained by vertue of that Covenant . Observe the Doctor speaks not of Adams Covenant , but of that Covenant God gave to the whole House of Israel , or natural Seed of Abraham . He further shews that the Covenant of Grace , untill Christ came , was only contained in promise , by which Covenant , all that lived under the Old Testament who had Faith in it were saved , to Abraham and his Seed was the promise made , Gal. 3. 16. That was the Covenant of Grace , therefore say we , the Covenant of circumcision , and Sinai Covenant where there was mutual stipulation betwixt God and the whole House of Israel , could not be the Covenant of Grace ; besides , 't is said that that Covenant they broke , and by so doing , lost all the external blessings of it , as the Prophet Zach. Chap. 11. 10 , 14. shws , because of the Jews unbelief , and putting the Messiah to Death , God broke his Covenant with that People . Zech. 11. 10. And I took my Staff , even beauty , and cut it asunder : That I might break my Covenant which I made with all the People . What is become now of your everlasting Covenant , God made with all the People of Israel or natural Seed of Abraham ? Is it not gone , are his Carnal Seed as such still in Covenant with God , or are they not with their external legal Covenant cast out ? Sir the everlasting Covenant of Grace , that stands firm 't is true , that is confirmed by the Oath of God , and Blood of Christ ; but the Covenant in which was contained circumcision , and all the Legal Rites and Jewish Church , and Church-membership is gone and taken away . The New Covenant is not according to that Old Covenant God made with the whole House of Israel or Carnal Seed of Abraham ; if it be not according to it , then it was not the same in Essence , nature or quality : See Jer. 31. 32. 1. This , saith the Doctor , is the nature and substance of that Covenant , which God made with that People ( viz. ) a peculiar temporary Covenant , &c. Page 235. Mark it Reader . He adds and concurs with the Lutherans , who deny that by the two Covenants is meant only a twofold Administration of the same Covenant , but that two Covenants , substantially distinct are intended . `1 . Because in the Scripture they are often so called , and compared with one another , and some times opposed to one another ; the first and the last , the new and the old . 2. Because the Covenant of Grace in Christ is eternal , immutable , always the same , obnoxious unto no alteration , no change or abrogation , neither can these things be spoken of it with respect unto any Administration of it , as they are spoken of the Old : Page 226 , 227. 1. He shews again that by the Old Covenant is not intended the Covenant of Works made with Adam Page 227. When , 2. We speak of the New Covenant , saith he , we do not intend the Covenant of Grace absolutely , as though that were not in being and efficacy before the Introduction of that which is promised in this place : For it was always the same as to the substance of it . From the beginning it passed through the whole Dispensation of times , before the Law and under the Law , of the same nature and Efficacy unalterable everlasting , ordered in all things and sure . — Again he saith , when God renewed the promise of it to Abraham , he is said to make a Covenant with him , and he did so , but it was with respect unto other things ( Mark it ) especially the proceedings of the promised Seed from his Loins ; but absolutely under the Old Testament it consisted only in a promise : And as such only is proposed in the Scripture . Page 227. it appears that the Doctor understands the Covenant God made with Abraham , as we do viz. the promise to Abrahams Seed , viz. Christ and all Eternal blessings with him , to intend the Covenant of Grace ; but whereas it is said God made a Covenant with Abraham , &c. that has respect to other things , that which concerned his natural Seed and out of whose Loins Christ was to come , That 's the Covenant of peculiarity ; he proceeds and gives three reasons why the Covenant of Grace could not absolutely in it self , but in the promise of it only be called a formal ) Covenant : Page 227. 1. Because it wanted its solemn confirmation and establishment by the Blood of the only Sacrifice , which belonged unto it ; before this was done in the Death of Christ , it had not the formal nature of a Covenant , &c. 2. This was wanting , ( saith he ) it was not the Spring , rule and measure of all the worship of the Church i e. this doth belong unto every Covenant , properly so called , that God makes with the Church ; that is the intire rule of all the worship that God requires of it , which is that they are to restipluate in their entrance into Covenant with God ; but so the Covenant of Grace was not under the Old Testament , for God did require of the Church many duties of worship , that did not belong thereunto ; but now under the New Testament this Covenant , with its own Seals and appointments is the only rule and measure of all acceptable worship , wherefore the new Covenant promised in the Scripture and here opposed unto the old , is not the promise of Grace , Mercy , and Life , and Salvation by Christ , absolutely considered , but as it had the formal nature of a Covenant given unto it in its establishment by the Death of Christ , &c. Page 227. 1. Now pray observe , does not the Doctor clearly hint thereby , that no Rite , Sign , or Seal properly of the Old Testament can be a Rite Sign or Seal properly of the New Covenant , how then could circumcision be the Seal of the said Covenant of Grace ? 2. It is evident in the Covenant of circumcision , there was a restipulation at their entrance into that Covenant with God , so that that was a formal Covenant , but the Covenant of Grace , he tells us was no formal Covenant ; but only a free promise under the old Testament . Therefore there was two Covenants held forth in Gods Transactions with Abraham . First a formal Covenant made with him and all his Fleshly Seed , of which circumcision was a Sign at their entrance into it , which they thereby subscribed unto . Secondly , The Covenant of Grace held forth only in Gods free promise to him . 3. Whilst the Church enjoyed all the Spiritual benefits of the promise ( faith he ) wherein the substance of the Covenant of Grace was contained , before it was confirmed and made the sole Rule of Worship , unto the Church , it was not inconsistent with the Holiness and Wisdom of God , to bring any other Covenant ( Mark it ) or prescribe unto it forms of Worship he pleased : Page 228. Then he proceeds further . 1. That this Covenant did not ( saith he ) disannul or make in effectual the promise , but that it doth still continue the only means of Life and Salvation , and that this was so our Apostle proves at large , Gal. 3. 17 , 18 , 189. 2. That this other Covenant with all the worship contained in it , or required , by it , did but direct and lead unto the future establishment of the promise , in the solemnity of a Covenant , &c. By these words and in other places he shews , that , that Covenant God made with Abrahams natural Seed or whole House of Israel , tho' it was not the Covenant of Grace : Yet it was given in subserviency unto the Gospel Covenant . 3. These things being observed , ( saith he , ) we may consider that the Scripture doth plainly and expresly make mention of two Testaments , or Covenants , and distinguishes between them in such a way , as what is spoken cannot hereby be accommodated unto a twofold Administration of the same Covenant ; The one is mentioned Exod. 20. Deut 5. namely the Covenant God made with the People of Israel , &c. The other promised Jer. 31. 31. Cap. 32. 40. Which is the new Gospel Covenant as before explained : And these two Covenants or Testaments are compared with the other , 2 Cor. 3. 6 , 7 , 8 , 9 , Gal. 4. 24 , 25. Heb. 7 , 22. Chap. 9. 15 , 16 , 17 , 18. Page 228. These things being , so it follows that the Doctor utterly overthrows , what Mr. John Flavel and other Pedo Baptists assert about the Covenant made with the People of Israel at Sinai , to which circumcision appertained , viz. that it was only Administration of the Covenant of Grace , and not a distinct Covenant . 1. The Doctor then proceeds in Page 229. to prove that the Covenant made with Israel according to the Flesh , did not abrogate the Covenant of Works God made with Adam , and substitute that in the room of it . 2. But that it revived , declared , and expressed all the Commands of that Covenant in the Decalogue , that being nothing but a Divine Summary of the Law written in the Heart . — Says he . 3. It revived the Sanction of the first Covenant in the curse or sentence of Death which it denounced against all transgressors , Death was the penalty of the transgression of the Covenant of works . ` So say I , was Death , the penalty of the transgression of the Covenant of circumcision ; the Male-Child the Flesh of whose Fore-skin is not cut off , shall dye the Death ; which clearly shews it was of the same nature of the Sinai Covenant . 4. It revived the promise , saith he , of that Covenant of Eternal Life , upon perfect obedience , Rom. 10. 5. So say I , did the Covenant of circumcision , in that he that was circumcised was bound to keep the whole Law Gal 5. 3. Now , saith the Doctor , this is no other but the Covenant of Works revieved ; nor had this Covenant of Sinai any such promise of Eternal Life annexed to it as such , but only the promise inseparable from the Covenant of works which is revieved , saying , do this and li●ve . Hence , saith he , when our Apostle disputeth against justification by the Law , or by the Works of the Law , he doth not intend the Works peculiar , unto the Covenant of Sinai ; such as were the Rites and Ceremonies of the Worship then instituted , but he intends also the Works of the first Covenant , &c. Let this be well considered , for 't is from hence Paul excludes circumcision , Rom. 4. As being a work or duty opposed to Faith , and so appertaining to the Old Covenant . He then proceeds in sixteen particulars to prove that the two Covenants differ from each other , Page 236 , 237 , &c. 1. That they differ in circumstance . 2. That they differ in the circumstance of place , Gal 4. 24 , 25. 3. That they differ in the manner of their promulgation , 4. In their Mediators . 5. That they differ in their subject matter , both as unto the Precepts and Promises , all sin forbid upon pain of Death , and gave Promise of Life upon perfect Obedience , no promise of Grace to Communicate Spiritual strength to assist in Obedience . Had , Promises of temporal things in the Land of Canaan , in the New Covenant , saith he , all things otherwise . 6. That they differ in the manner of their Dedication and Sanction , that they differ in their substance and end , the old Covenant was Typical , Shadowy & removable , Heb. 10. 1. That they differ in their extent of their Administration , the first was confined unto the posterity of Abraham according to the Flesh , &c. excluding all others from the participation of the benefits of it . But the Administration of the New Covenant is extended unto all Nations under Heaven . That they differ in their Efficacy , the Old made nothing perfect , the first Covenant saith he , became a special Covenant unto that People , that People were the posterity of Abraham , Page 232. Sir , What think you now of two Covenants , and of a Covenant of peculiarity with Abraham's Carnal Seed ? You must consult your Ministers better before you write again . I doubt not but your Pastor is of Dr. Owens Judgment in this matter . In Page 5. you say , In my last Book I have clearly made out , that whatsoever the Covenant God made with Abraham , was to himself and Seed both Spiritual and Carnal that were in the Covenant , is the same now to believers and all their Seed , &c. 1. Answer , Then it follows , that Abrahams Carnal Seed who were ungodly Persons , were in the Covenant of Grace ; for circumcision belonged to them and their Male Children as far forth as it did appertain , to believers and their Male Children who were of his race . 2. It will follow then also , that we Gentiles that believe , and our natural Off-spring have the same Right to the Land of Canaan , and all other Priviledges of the Jewish Church with Abrahams Carnal Seed . There is no ways to save your self from the greatest absurdities imaginable , without distinguishing between those two Covenants and the two Seeds , or between the Covenant of circumcision made with Abraham , &c. and the promise of the Covenant of Grace made to him , and to all his Spiritual Seed as such . 3ly That Christ should come out of Abrahams Loins according to the Flesh , and of none else was in that Covenant God made with him , and a special part it was , of the Covenant of circumcision , and was that made to the Gentiles that believe , or was it not peculiar to Abrahams Seed only according to the Flesh. 4. Also when the Apostle speaks of the Gospel which God preached to Abraham , or promise of the Covenant of Grace ; he doth not mention the Covenant of restipulation in Gen. 17. 7 , 8 , 9. But that in Gen. 12. 3. Chap. 18. 18. and Chap. 22. 8. In thy Seed shall all Nations be Bless●d : Mark it well . You say , The Covenant God made with Abraham and his Seed was never Repealed , nor Dissolved , nor their Church State taken up by the Roots at the coming in of the Gospel ; for if it had , say you , how cou●d the Blessing of Abraham , come upon the Gentiles , as promised Gen. 12. 3. 1. Answer , Is not the Jewish Church State dissolved , and doth not Dr. Owen tell you their Old Covenant is gone ? Yet , 2. Do we say , the promise of the New Covenant God made to Abraham is dissolved ? God forbid , for that is unalterable , and by the Vertue of which it is that believing Gentiles partake of the Blessings of Abraham . But Friend , the Gentiles receive not the Blessings of Abraham through the Law , nor through the Covenant of Circumcision , but by Faith in the Promise of the Covenant of Grace made with Abraham , viz. in thy Seed shall all the Families of the Earth be Blessed . Nay Abraham himself , 't is evident , received not that blessedness in the Covenant of circumcision , That Faith was reckoned to Abraham for Righteousness , The Apostle asserts Rom. 4. 9. How was it then reckoned ? When he was in circumcision , or in uncircumcision ? Not in circumcision , but in uncircumcision . Verse 10. There was no need of this distinction , if circumcision appertained to the Covenant of Grace ; we see how 't is contra-distinguished to the Covenant of Faith : And he received circumcision , a Seal of the righteousness of the Faith he had , yet being uncircumcised : That he might be the Father of all that Believe , though they be not circumcised ; that righteousness might be imputed to them also . From hence I argue that circumcision was a Seal to none but Abraham . 1. Because it is said to be a Seal of the righteousness of the Faith , Abraham had being yet uncircumcised for so it could not be a Seal to others , because they were circumcised before they believed . 2. Because also it was to assure him of that peculiar Blessing and priviledge of being the Father of all that believe . — And none had that prerogative but Abraham only . 3. Take this Argument . If Abraham received the Spiritual Blessing , viz. Righteousness and Justification by Faith in the promise of the Covenant of Grace made to him , and received not the Blessing of Righteousness and Justification in the Covenant of circumcision ; then there were two Covenants contained in those Covenant , transactions of God with Abraham . But the former , and latter is true . Ergo there were two Covenants contained in those Covenant transactions God made with Abraham . In Page 3. Mr. Shute says , the Olive Tree or Covenant God made with Abraham , was not dissolved : For the Jews are to be grafted into their own Olive Tree again ; but if the Covenant were dissolved and repealed , how can they be taken into it again ; for ▪ 't is called their own Olive Tree , Rom. 11. 11 , 12 , 17. 1. Answer This Man mistakes the Holy Ghost : The Apostle speaks not of the Jews , as being Abrahams Carnal Seed as such , but of th●m that belong to the Election of Grace ▪ 2. Now who doubts but that the Covenant of Grace was their Covenant , or Olive Tree , even all of them that shall be taken into it of the Jewish race , in the latter days , as much as it was their Covenant , who were Jews and Elect ones who lived in the Apostles time . 3. It might be called their Olive Tree or Covenant , because the Covenant of Grace as it was made with Abraham , ran first to his natural Seed who were the Children of the promise , i. e. the Elect of God ; hence Christ said he was not sent but to the lost Sheep of the House of Israel : That is , not first sent , they were first to have the offer of all New Covenant Grace and Blessings ; to them appertained the Covenant and Adoption , &c. viz. in the first place . 4. Do we plead for the dissolution of the Covenant of Grace , God made with or promised to Abraham , because we say the Legal and external Covenant made with him and his Carnal Seed , as such is removed , by vertue of which they had their political Church State , and visible Church-membership and all other Fleshly and Legal Priviledges ? Or do we say , those Jews that believed or their Elect Infants were cast out of the Covenant of Grace ? God forbid . No , for if the Children of unbelieving Jews did believe , it shews they are in covenant also . In a word . All that believe , let them be whose Children they will , they are all in the Covenant of Grace : For there is now no difference , Jews and Gentiles , Old and young , bond and free , are all one in Christ Jesus . Now no knowing Men after the Flesh , i. e. upon the account of Fleshly or external Priviledges , by descent from Abraham according to the Flesh : Circumcisioa nor uncircumcision , availeth nothing , but a new Creature ; old things are past away and all things are become new 2. Cor. 5. 17. Should this Man object and say , as to Dr. Owen he speaks of the Sinai Covenant , or the Covenant made with the People of Israel , after they came out of Egypt , and not of the Covenant of circumcision . Answer , I answer that it is evident where Paul excludes the Law as not being of Faith , nor the Covenant of Grace , but opposed unit , he also excluded upon the same Foot of account circumcision , Rom. 4. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. Gal. 3. 21. Gal 5. 3. Rom. 2. 25 , 26 , 27. Also Mr. Sbute says , the Covenant , Deut. 29. 11 , 12 , 13. is the same G●● made with Abraham : Take his own words ●age 17. note this ( saith he ) by the way , he hath dropt the 13. verse , wherein is the explanation of the Covenant to be the same God made with Abraham and his Seed . Which verse doth indeed clearly shew that the Covenant of circumcision was the same ( and but a farther establishment of it ) with that given in Horeb , thou shalt enter into Covenant with the Lord thy God , &c. viz. That he may establish thee to day , for a People to himself , and that he may be unto thee aGod , as he hath said unto thee , and hath vowed unto thy Fathers Abraham , Isaac , and Jacob. You ask , What was the personal actual sin which those young Babes committed at the coming in of the Gospel , that provoked God to cast them out of Covenant ? for you do own that the Seed of believers were once in Covenant , and were Church-members ; but if you cannot prove what the transgression was , then all your arguments ought to be committed to the custody of the Essex Jayl Keeper thus Mr. Shute . Answer , You Should first prove it was a gracious priviledge to Babes or the Carnal Seed of Abraham , that they were in the Legal Covenant and national Church of Israel , before you ask that question . The Apostle says not , that circumcision was a Priviledg , unless they kept the Law , and by it they were obliged to keep it perfectly , and hence it is called a yoke of Bondage . 2. It was not for the Sins of little Babes , that the Legal Covenant and Legal Church was dissolved , at the coming in of the Gospel : But it was the will and pleasure of God to take that Covenant away , that he might establish the second and better Covenant . And God it appears hath done Infants no hurt hereby , since the promise of God made to Abraham , touching Salvation by Christ in the Covenant of Grace stands fast for ever , and is brought in , and established to all the Elect , both of Jews first ; and also of the Gentiles . True , the unbelieving Jews were cast off for not believing , for had they believed they had pertaken of like Gospel Grace with those that did believe : But the believing Jews and their Children did no longer abide in that national Church to which they once belonged , nor were their Children until they believed , received into the Gospel Church ; yet I affirm that was no Spiritual loss to those Babes , seeing there was no righteousness nor Salvation to be had by the Law , Legal Covenant , nor circumcision . Mr. Collin● will not say that believers and their Seed only were in the Legal Covenant and in the Legal Church , but all unbelievers also , and their Children who sprung from Isaacs Loyns , were in the same Covenant , and were Church-members , and that by Gods appointment too ; as far forth as were the godly or believing Jews , and their Children : And Friend , it should appear that among Abrahams Carnal Seed there were but a very small remnant that were believers ; Tho' all were in the Legal Covenant then , and where Churhmembers . 3. Say you , You must prove that the Gospel brought less Grace with it , than the Abrogated law carried way . Answer , The abrogated Law had no Grace in it at all ; Grace came not by the Law , but by Jesus Christ ; the Law is not of Faith. 4. Here ( say you , ) you confound ●nd contradict your self ; for you say the Church is established upon better promises , which I do own and have proved in my Book , but the Church State is the same , and therefore that of it self is a sufficient argument to prove that all Children of Christian believers are still in Covenant . Answer , Must the Carnal Seed be Members of the Gospel-Church as under the Law , or is it else not a better Covenant that God has established ? Friend , many other external Priviledges as well as that is gone , the Sons of our Minishers as such , have no right to the Ministry now ; yet all the Sons of Ministers as such , had that right under the Law : Besides , we have no Land of Canaan nor glorious external Temple , no promise of gathering earthly riches , no Political State of Government among our selves ; yet is the Gospel Church State & Gospel Covenant better than that under the Law. An Account of Mr. Shutes scurrilous language as to the rest of this Sheet : I shall only make some remarks on his hard reproachful and Opprobrious words and abuse of Scripture . IN Page 2. he compares Mr. Collins with the Jews , as if his Arguments were of like nature with theirs who said , we have a Law , and by our ●aw he ought to dye . In Page 5. You do but beat the Air , and Shoot all your Arrows against a Brazen Wall , and there is no more Work for the Club nor Ax. Answer , He may perceive he was mistaken , for the Ax hath not done with him yet . He in the said 5. Page abuses that Text , better promises , these are his words , viz. for the promises are better , and that chiefly because circumcision was changed for Baptism . Answer , Doth the Holy Ghost there refer to this change , or is Baptism a promise or a precept ? He abuses that Text in Acts 15. 10. the former ( saith he meaning circumcision ) wherein Infants were chiefly concerned , was such a Yoke as they nor their Fathers were able to bear , they were not able to see their Childrens Flesh cut off , and we have an Instance of this in Zipporah , what made her in such a passion with Moses her Husband , as that she called him a Bloody Husband twice ? Why she tells you her self , it was because of the circumcision . Answer , In this he seems to charge the Holy God , who appointed and commanded circumcision , as if it was more like a punishment of criminals than an ordinance of God ; as he calls Di●ping of Believers in the Name , &c. 2. Was it from the pain that circumcision put the Infants to , that the Apostle calls it a Yoke , that neither they nor their Fathers could bear ? or was it not rather because it lay them under an obligation to keep the whole Law ? for our Apostle , so says in Gal. 5. 3. I testifie again to every Man that is circumcised , that he is a debtor to do the whole Law , compared with Rom. 2. 25. 3. He abuses that Text Exod. 4. 15 , 16. Let him read his Annotators , she called her Husband a bloody Husband or a Spouse of Blood , because she by Blood as it were , redeemed her Husbands Life . God being provoked against Moses , as the 14. verse shews , and she prevented his danger by circumcising her Son. 2. If she referr'd to circumcision it self , as he takes it , yet she being a Midianitisb Woman t●●t would not Justifie him , thus to reflect on that Holy Rite and Ordinance of God. In Page 6. says he , so this question may be sent to Essex among the Barren Jayl Keepers . Is it safe to Scoff and make a sport when we write about Sacred things ? He also reflects upon the whole party of the Baptists ; as if we were fallen from our former Principles about humane learning . I cannot ( says he ) but observe how much this People are swerved from their first Principles : For it is not long since they decried humane learning , and also making a trade of preaching , — But if they can get a few Shreds or broken fragments of learning , or a learned Man on their side , they are ready to make an Idol of it , and now they make a Trade of Preaching , Page 16. &c. Answer , It appears 't is the whole party he strives to bring into contempt : But let him take heed of belying so gracious a People as the Adversaries themselves confess them to be ; did we ever decry humane learning , because we believe and ever did that it is not an essential qualification in a Minister ? We are no more for it now than ever we were and we did and do believe that those who preach the Gospel , ought to live of the Gospel . He renders Mr. Collins no better than a Jesuite ; take his words , this Man hath confidence and deceit enough to make a swinging Jesuite , &c. Page 16. Again , he says , This deceitful Man hides the Sense and meaning of them from the World ; Doth not this saviour of great malice ? Page 16. He says Infants have Faith , yetin Page 10. ( of his Book ) he asketh what personal Faith a Child is capable of acting in an ordinary way ; or what good Fruit such Children are capable to bring forth ? 1. In Page 8. he renders those false Teachers , who say that the Covenant God made with Abraham is repealed , viz. the Covenant of circumcision ; he may see that we deny that the promise or Covenant of Grace God made with Abraham is repealed tho' we say the Covenant of circumcision God made with him is repealed . 2. Such he says are false Teachers who say the Church State under the Law was Carnal . 3. Such as deride and Scoff at habitual Faith in dying Infants ; Mr. Collins owns not such Faith to be in Infants is he therefore a false Teacher . But how does he prove he derides or Scoffs , &c. 4. Such who take upon them the Work of the Ministry without Gods Call , or being gifted or qualified he says are false Teachers . Such we grant are not true Ministers ; but doth not he , think you , refer to such who were not trained up in School Learning ? I doubt not but our call from God to the Ministry is as good as others have , tho' may be not every ways so well qualified as we ought ; yet humane learning is no qualification left by the Holy Spirit in the Scripture . In Page 7. he says , In this Authors former Book he hath by excluding Infants from Baptism exclud them from Eternal Life and Salvation ; dying in their Infancy . How false that is let all Men Judg who have read Mr. Collins Book , he refers unto Page 41. In Page 10. he says , How wilfully blind and dishonest are you thus falsly to quote my words . I can see no reason for those Unchristian expressions , in Page 11. he says I suppose he means a long White Shift , as if we Baptized Persons in a White Shift : What sport is here for the Enemies of Religion ? Tho' I deny that Women were Baptized in that undecent immodest shameful way and manner , saith he . He means by Dipping the whole Body : God saith he , never appointed an ordinance to draw out and gratifie Mens lusts , Page 11. O see what contempt he doth cast upon that way of Baptising , which all Christians used for many hundred of years in the Church , and which Christ appointed to the end of the World. You represent to the World , as if our way of Baptising were immodest , and done not as comely , or of good Report ; for this you are to be accountable to the most high God. Friend , if you please to come and see our Order in the Administration of that Ordinance , I doubt not , but you will be convinced of your Error , and be forc'd to say , That the Subject goeth with more Sobriety and Modesty , to the Sacrament of Baptism , than thousands do to the hearing of Gods Word , or to the Sacrament of the Lord's Supper . In Page 12. Therefore , saith he , there is no more work for the Club nor the Ax ; you may lay them by as useless , or hang them up in Merchant Taylors Hall. You may know what he intends , and is not this like those who said , is not this the Carpenter , &c. see what a strange Prayer he makes in Page 15 ; Where he pleads his Innocency , God is a gracious God ; and I think the Man is acted in Zeal , but not according to knowledg ; in Page 11. he says , Our Author hath Coined a brand new Epithet , to cover that unseemly Luxurious way of tripping and Dipping Women , &c. In Page 18. he would suggest that Mr. Collins is possessed with a Devil : People say there is a Maid , saith he , possessed in Wapping ; for my part I think there is a Man poss●ss●d also ; hard words . In Page 20. he boasts as if Anabaptism it self hath resigned up the Ghost , and this may serve for its Funeral Sermon . In Page 21. he breaks out , I cannot tell what to think of this Man ( meaning ▪ Mr. Collins ) That should dare to have the confidence , as to put out such scu●rilous abominable false and scandalous things . Friend , what shall we think of you and your Papers ? In Page 23. he renders the answering Books that are put out against Infant Baptism , a raking in Dunghils , and therefore such a one as he , he thinks , is fit to do it . In Page 191. of this last Book he , says that they ( meaning the Independant Congregations ) are not true Churches , or else we are not : I know no reason for this , for I doubt not but they are true Churches , as well as we , they being godly Christians , tho' I do believe they may be less compleat Churches : Then those who are Baptized upon the profession of Faith , or not so orderly in their constitution besides they have received ( as we Judge a Tradition of Man in the stead of Christs Institution . This man says , he can have Communion with those of our opinion , yet says our Baptism is a counterfeit and we guilty of Sacriledge , Page 190. But Friend , I see not how they can have Communion with you without repentance , considering all the hard words uttered by you : You know who saith Men must give an account of all their hard Speeches , &c. God grant those I have mentioned , and these following may not be laid to your charge calling our Baptism a mock Baptism , and us diving Anticovenanters , preaching without a call suggesting as if under Diabolical possession , calling Jesuite , swinging Jesuite ; calling Dipping , which was the Apostolical way of Baptising , more like a punishment of criminals , &c. Asserting that we make no better of Infants than Dogs , calling our Doctrin Mountebank , &c. and a Minister a C C , by which 't is concluded you intend Coxcomb , asserting we have crasty positions , uncouth glosses , that we mince and limit the fundamental Doctrin of Mans Salvation , To conclude , let the Reader take notice of this , viz. Were it not more for the Honour of God and Love to Truth , I had not concerned my self with so lin●le an Antagoni●● as this is . ● and in reproach call some Arminians , Sacinians , others gone back to Judaism , some gormandisers feasting on Legs of Muiton ; in some places reflecting on Mens honest callings God by his providence called them once unto ; that our Doctrin damns Infants , &c. whether these Speeches he ought not publickly to acknowledg as evil ? Is not this as bad as to call his Brother Raca , i. e. a vain person in anger or malice . Cant Men write upon controversible points without such bitterness , and reviling language ? I desire Friend , you would go to God in Prayer , and intreat for pardon through Christs Blood , and no longer rest in such a Spirit and practice : Christ is at the Door , take heed of smiting your fellow Servant . But should you instead of answering our arguments proceed still after the same manner , we shall find out another way to deal with you , viz. Bring our Charge against you for Right and Justice to the Congregation you belong unto : The Lord send , and increase Love and Charity among his People , and unite them together in one Spirit , which he will suddenly do and wipe off our reproach ; to whom be glory and praise for ever and ever , Amen . ERRATA . IN Page 5. line 7. for Burkie read Burkit p. 8. l. 20. blot out Blood , p. 16. l. 37. f. contained r. contrived , p. 19. l. 28. f. Comma , r. Period . Also in several other Places you will find false Pointing or Stops . P. 22. blot out the comma in l. 21 , 22 , 23 , 24 , 25. they being this Authors words ; p. 27. l. 10. add Gen. 17. 8 , 9. there begins the Covenant of Peculiarity . p. 32. l. 29. f. purity r. parity , p. 38. l. 3. f. usurp'd r. absur'd , p. 39. l. 18. f. ratifie r. ratified , p. 41. l. 39. f. have r. have had , p. 42. l. 3. f. tho' r. the , p. 29. l. 31. add as to outward dispensation , p. 43. l. 1. f. Natural Church r. National . FINIS . POSTSCRIPT , Containing several Arguments ( to disprove Pedo-Baptism , and to prove Believers only the Subjects thereof : ) For Mr. Gyles Shute to Answer . Friend , IF you will not desist but write again , you are desired to answer these Arguments , the stress of the Controversy lying in them . Arg. 1. If none are to be baptized by the Authority of the great Commission of our Blessed Saviour , Matth. 28. but such who are first made Disciples by being taught ; than Infants , who are not capable to be taught , ought not to be baptized . But none a●e to be baptized by the Authority of the great Commission of our Blessed Saviour , but such who are first made Disciples by Teaching . Ergo , Little Babes ought not to be baptized . Arg. 2. If Infant-Baptism was never instituted , commanded , or appointed of God , Infants ought not to be baptized . But Infant-Baptism was never instituted , commanded , or appointed of God. Ergo , They ought not to be baptized . As to the Major ; If one thing may be practised as an Ordinance without an Institution or Command of God , another thing may also ; so any Innovation may be let into the Church . As to the Minor ; If there is an Institution for it , &c. 't is either contained in the great Commission , Matth. 28. Mark 16. or somewhere else . But 't is not to be found in the Commission , nor any where else . Ergo. The Major none will deny . The Minor I prove thus . None are to be baptized by virtue of the Commission , but such who are discipled by the Word , as I said before , and so the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . If any should say , Christ commanded his Disciples to baptize all Nations , and Infants are part of Nations , therefore are to be baptized . I answer ; Arg. 3. If all Nations , or any in the Nations ought to be baptized before discipled ; then Turks , Pagans , Unbelievers and their Children may be baptized , because they are a great part of the Nations . But Turks , Pagans and Unbelievers , and their Children , ought not to be baptized . Ergo. Besides that , Teaching ( by the Authority of the Commission ) must go before Baptizing , we have proved ; which generally al● Learned Men do assert : if the Institution is to be found any where else , they must shew the Place . Arg. 4. Faith and Repentance are required of all that ought to be baptized . Infants are not required to believe and repent , nor are they capable so to do . Ergo , Infants ought not to be baptized . The Major is clear , Acts 2 , 8 , 10 , 16 Chapters ; and 't is also asserted by the Church of England . What is required of Persons to be baptized ? that 's the Question . The Answer is , Repentance , whereby they forsake Sin , and Faith , whereby they stedfastly believe the Promise of God made to them in that Sacrament . The Minor cannot be denied . Arg. 5. That Practice that tends not to the Glory of God , nor to the Profit of the Child , when done , nor in after-times when grown up , but may prove hurtful and of a dangerous Nature to him , ca●●c● be a Truth of God. But the Practice of Infant-Baptism tends not to the Glory of God ▪ nor to the Profit of the Child when baptized , nor in after-times when grown up , but may prove hurtful and of a dangerous Nature to him . Ergo. See Levit. 10. 1 , 2. where Moses told Aaron , because his Sons had done that which God commanded them not , that God would be sanctified 〈◊〉 all that drew 〈◊〉 unto him ; intimating , that such who did that which God commanded not , did not sanctify or glorify God therein . Can God be glorified by Man's Disobedience , or by adding to his Word ; by doing that which God hath not required ? Matth. 16. 9. In vain do you worship me , teaching for Doctrine the Commandments of Men : and that that Practice doth profit the Child , none can prove from God's Word : And in after-times when grown up , it may cause the Person to think he was thereby made a Christian , &c. and brought into the Covenant of Grace , and had it sealed to him , nay , thereby regenerated , and that Infants are thereby ingrafted also into Christ's Church . Sure all understanding Men know Baptism of Believers is not called Regeneration , but only metonymically , it being a Figure of Regeneration . But they ignorantly affirm also , that Infants then have a federal Holiness ; as if this imagined Holiness comes in by the Child's Covenant in Baptism , which may prove hurtful and dangerous to them , and cause them to think Baptism confers Grace , which is a great Error . How can Water , saith Mr. Charnock , an external thing , work upon the Soul physically ? Nor can it , saith he , be proved , that ever the Spirit of God is tied by any Promise , to apply himself to the Soul in a gracious Operation , when Water is applied to the Body : If it were so , then all that were baptized were regenerated , then all that were baptized should be saved , or else the Doctrine of Perseverance falls to the Ground . Some indeed , says he , say , that Regeration is conferred in Baptism upon the Elect , and exerts it self afterwards in Conversion . But how so active a Principle as a spiritual Life should lie dead and asleep so many Years , &c. is not easily conceived . On Regen . p. 75. Arg. 6. If the Church of England says , that Faith and Repentance are required of all that ought to be baptized , and in so saying , speak truly , and yet Infants can't perform those things ; then Infants ought not to be baptized . But the Church of England says , that Faith and Repentance are required of all such , &c. and speak truly , and yet Infants cannot perform these things . Ergo , Infants ought not to be baptized . Object . If it be objected , That they affirm they do perform it by their Sureties . Answ. If Suretiship for Children in Baptism is not required of God , and the Sureties do not , cannot perform those things for the Child : then Suretiship is not of God , and so signifies nothing , but is an unlawful and sinful Undertaking . But Suretiship in Childrens Baptism is not required of God , and they do not , cannot perform what they promise . Ergo. Do they , or can they cause the Child to sorsake the Devil and all his Works , the Pomps and Vanities of this wicked World ; and all the sinful Lusts of the Flesh ? In a Word ; Can they make the Child or Children to repent and truly believe in Jesus Christ ? for these are the things they promise for them , and in their Name . Alas , they want Power to do it for themselves , and how then should they do it for others ? Besides , we see they never mind nor regard their Covenant in the Case : and will not God one Day say , Who has required these things at your Hands ? Arg. 7. If there be no Precedent in the Scripture , ( as there is no Precept ) that any Infant was baptized , then Infants ought not to be baptized . But there is no Precedent that any Infant was baptized in the Scripture . Ergo. If there is any Precedent or Example in Scripture that any Infant was baptized , let them shew us where we may find it . Erasmus saith , 'T is no where expressed in the Apostolical Writings , that they baptized Children . Union of the Church , and on Rom. 6. Calvin saith , It is no where expressed by the Evangelists , that any one Infant was baptized by the Apostles . Iustit . c. 16. Book 4. Ludovicus Vives saith , None of old were wont to be baptized but in grown Age , and who desired and understood what it was . Vide Ludov. The Magdeburgenses say , That concerning the baptizing the Adult , both Jews and Gentiles , we have sufficient Proof from Acts 2 , 8 , 10 , 16 Chapters ; but as to the baptizing of Infants , they can meet with no Example in Scripture . Magdeb. Cent. l. 2. p. 469. Dr. Taylor saith , It is against the perpetual Analogy of Christ's Doctrine to baptize Infants : For besides that Christ never gave any Precept to baptize them , nor ever himself nor his Apostles ( that appears ) did baptize any of them : All that either he or his Apostles said concerning it , requires such previous Dispositions of Baptism , of which Infants are not capable , viz. Faith and Repentance . Lib. Proph. p. 239. Arg. 8. If whatsoever which is necessary to Faith and Practice is left in the Holy Scripture , that being a compleat and perfect Rule , and yet Infant-Baptism is not contained or to be found therein , then Infant-Baptism is not of God. But whatever is necessary to Faith and Practice , is contained in the Holy Scriptures , &c. but Infant-Baptism is not to be found therein . Ergo. That the Scripture is a perfect Rule , &c. we have the Consent of all the Ancient Fathers and Modern Divines . Athanasius saith , The Holy Scriptures being Inspirations of God , are sufficient to all Instructions of Truth . Athan. against the Gentiles . Chrysostom saith , All things be plain and clear in the Scripture ; and whatsoever are needful , are manifest there . Chrysost. on 2 Thess. and 2 Tim. 2. Basil saith , That 〈…〉 ould be an Argument of Infidelity , and a most certain Sign of Pride , if any Man should reject any thing written , and should introduce things not written . Basil in his Sermon de Fide. Augustine saith , In the Scriptures are found all things which contain Faith , manner of Living , Hope , Love , &c. Let us , saith he , seek no farther than what is written of God our Saviour , lest a Man would know more than the Scriptures witness . Arg. in his 198 Epistles to Fortunat. Theophilact saith , It is part of a Diabolical Spirit , to think any thing Divine , without the Authority of the Holy Scripture . Lib. 2. Paschal . Isychius saith , Let us who will have any thing observed of God , search no more but that which the Gospel doth give unto us . Lib. 5. c. 16. on Levit. Bellarmin saith , That though the Arguments of the Anabaptists , from the defect of Command or Example , have a great Use against the Lutherans , forasmuch as they use that Rite every where , having no Command or ●xample , theirs is to be re●ected ; yet is it of no Force against Catholicks , who conclude the Apostolical Tradition is of no less Authority with us than the Scripture , &c. this of baptizing of Infants is an Apostolical Tradition . Bellarm. in his Book de Bapt. 1 1. c. 8. Mr. Ball saith , We must for every Ordinance look to the Institution , and never stretch it wider , nor draw it narrower than the Lord hath made it , for he is the Institutor of the Sacraments according to his own Pleasure ; and 't is our part to learn of him , both to whom , how , and for what End the Sacraments are to be administred . Ball , in his Answer to the New-England E●●ns , p. 38 , 39. And as to the Minor , 't is acknowledged by our Adversaries , it is not to be found in the Letter of the Scripture . And as to the Consequences drawn therefrom , we have proved , they are not natural from the Premises ; and though we ad●●●● of Consequences and Inferences if genuine , yet no● in the case of an Institution respecting a practical Ordinance that is of meer positive Right . Arg. 9. If Infant-Baptism was an Institution of Christ , the Pedo-Baptists could not be at a loss about the Grounds of the Right Infants have to Baptism : But the Pedo-Baptists are at a great Loss , and differ exceedingly about the Grounds of the Right Infants have to Baptism . Ergo , 't is no Institution of Christ. As touching the Major , I argue thus ; That which is an Institution of Christ , the Holy Scripture doth shew , as well the End and Ground of the Ordinance , ●s the Subject and Manner of it . But the Scripture speaks nothing of the End or Ground of Pedo-Baptism , or for what reason they ought to be baptized . Ergo , 't is no Institution of Christ. The Minor is undeniable , Some affirm , as we have shewed , p. 15. it was to take away Original Sin. Some say it is their Right by the Covenant , they being the Seed of Believers . Others say , Infants have Faith , and therefore have a Right . Others say , They have a Right by the Faith of their Sureties . Some ground their Right from an Apostolical Tradition ; others upon the Authority of Scripture . Some say , All Children of professed Christians ought to be baptized ; others say , None but the Children of true Believers have a Right to it . Sure , if it was an Ordinance of Christ , his Word would soon end this Controversy . Arg. 10. If the Children of believing Gentiles , as such , are not the natural nor spiritual Seed of Abraham , they can have no Right to Baptism , or Church-Membership , by virtue of any Covenant-transaction God made with Abraham . But the Children of believing Gentiles , as such , are not the natural nor spiritual Seed of Abraham . Ergo. Arg. 11. If no Man can prove from Scripture , that any spiritual Benefit redounds to Infants in their Baptism , 't is no Ordinance of Christ. But no Man can prove from Scripture , that any spiritual Benefit redounds to Infants in their Baptism . Ergo. Arg. 12. That cannot be an Ordinance of Christ , for which there is neither Command nor Example in all God's Word , nor Promise to such who do it , nor Threatnings to such who neglect it . But there is no Command or Example in all the Word of God for the baptizing of little Babes , nor Promise made to such who are baptized , nor Threatnings to such who are not . Ergo. That the Child lies under a Promise who is baptized , or the Child under any Threatning or Danger that is not baptized , let them prove it , since it is denied . Arg. 13. If no Parents , at any time or times , have been by God the Father , Jesus Christ , or his Apostles , either commended for baptizing of their Children , or reproved for neglecting to baptize them ; then Infant-Baptism is no Ordinance of God. But no Parents at any time or times have been by God commended for baptizing of their Children , &c. Ergo , Infant-Baptism is no Ordinance of God. This Argument will stand unanswerable , unless any can shew who they were that were ever commended for baptizing their Children , or reproved for neglecting it , or unless they can shew a parallel case . Arg. 14. If Men were not to presume to alter any thing in the Worship of God under the Law , neither to add thereto , nor diminish therefrom , and God is as strict and jealous of his Worship under the Gospel ; then nothing ought to be altered in God's Worship under the Gospel . But under the Law Men were not to presume so to do , and God is as strict and jealous under the Gospel . Ergo. The Major cannot be denied . The Minor is clear ; See thou make all things according to the Pattern shewed thee in the Mount , Exod. 25. 40. and Levit. 10. 1 , 2. See how Nadab and Abihu sped , for presuming to vary from the Command of God , and Uzzah , tho but in small Circumstances as they may seem to us . How dare Men adventure , this being so , to change Baptism from Dipping into Sprinkling , and the Subject , from an Adult Believer , to an ignorant Babe ? Add thou not into his Word , &c. Arg. 15. Whatever Practice opens a Door to any humane Traditions and Innovations in God's Worship , is a great Evil , and to be avoided : But the Practice of Infant-Baptism opens a Door to any humane Traditions and Innovations in God's Worship . Ergo , to sprinkle or baptize Infants is a great Evil , and to be avoided . The Major will not be denied . The Minor is clear , because there is no Scripture-ground for it , no Command nor Example for such a Practice in God's Word . And if without Scripture-Authority the Church hath Power to do one thing , she may do another , and so ad infinitum . Arg. 16. Whatsoever Practice reflects upon the Honour , Wisdom and Care of Jesus Christ , or renders him less faithful than Moses , and the New Testament in one of its great Ordinances , ( nay , Sacraments ) to lie more obscure in God's Word , than any Law or Precept under the Old Testament , cannot be of God. But the Practice of Infant-Baptism reflects on the Honour , Care and Faithfulness of Jesus Christ , and renders him less faithful than Moses , and a great Ordinance , ( nay , Sacrament ) of the New Testament , to lie more dark and obscure than any Precept under the Old Testament . Ergo , Infant-Baptism cannot be of God. The Major cannot be denied . The Minor is easily proved : For he is bold indeed who shall affirm Infant-Baptism doth not lie obscure in God's Word . One great Party who assert it , say , 't is not to be found in the Scripture at all , but 't is an unwritten Apostolical Tradition : others say , it lies not in the Letter of the Scripture , but may be proved by Consequences ; and yet some great Asserters of it , as Dr. Hammond and others , say , Those Consequences commonly drawn from divers Texts for it , are without Demonstration , and so prove nothing . I am sure a Man may read the Scripture a hundred times over , and never be thereby convinced ; he ought to baptize his Children , tho it is powerful to convince Men of all other Duties . Now can this be a Truth , since Christ who was more faithful than Moses , and delivered every thing plainly from the Father ? Moses left nothing dark as to matter of Duty , tho the Precepts and external Rites of his Law were numerous , two or three hundred Precepts , yet none were at a loss , or had need to say , Is this a Truth or an Ordinance , or not ? for he that runs may read it . And shall one positive Precept given forth by Christ , who appointed so few in the New Testament , be so obscure , as also the ground and end of it , that Men should be confounded about the Proofs of it , together with the end and ground thereof ? See Heb. 3. 5 , 6. Arg. 17. That Custom or Law which Moses never delivered to the Jews , nor is any where written in the Old Testament , was no Truth of God , nor of Divine Authority . But that Custom or Law to baptize Proselytes either Men , Women or Children , was never given to the Jews by Moses , nor is it any where written in the Old Testament . Ergo , It was no Truth of God , nor of Divine Authority : And evident it is , as Sir Norton Knatchbul shews , That the Jewish Rabbi●s differed among themselves also about it : for , saith he , Rabbi Eli●zer expresly contradicts Rabbi Joshua , who ▪ was the first I know of who asserted this sort of Baptism among the Jews : For Eli●zer , who was contemporary with Rabbi Joshua , if he did not live before him , asserts , that a Proselyte circumcised and not baptized , was a true Proselyte . Arg. 18. If Baptism is of mere positive Right , wholly depending on the Will and Sovereign Pleasure of Jesus Christ , the great Legislator : And he hath not required or commanded Infants to be baptized : then Infants ought not to be baptized : But Baptism is of mere positive Right , wholly depending on the Will and sovereign Pleasure of Jesus Christ , the great Legislator , and he hath not required or commanded Infants to be baptized . Ergo , Infants ought not to be baptized . This Argument tends to cut off all the pretended Proofs of Pedo-Baptism , taken from the Covenant made with Abraham ; and because Children are said to belong to the Kingdom of Heaven , it was not the Right of Abraham's Male Children to be circumcised , because they were begotten , and born of the Fruit of his Loins , till he received Commandment from God to circumcise them . Had he done it before , or without a Command from God , it would have been Will-Worship in him so to have done . Moreover , this further appears to be so , Because no godly Man's Children , nor others in Abraham's Days , nor since , had any Right thereto , but only his Children , ( or such who were bought with his Money , or were proselyted to the Jewish Religion ) because they had no Command from God so to do , as Abraham had . This being true , it follows , that if we should grant Infants of believing . Gentiles , as such , were the Seed of Abraham ( which we deny ) yet unless God had commanded them to baptize their Children , they ought not to do it ; and if they do it without a Command or Authority from Christ , it will be found an Act of Will-Worship in them . Arg. 19. All that were baptized in the Apostolical Primitive Times , were baptized upon the Profession of Faith , were baptized into Christ , and thereby put on Christ , and were all one in Christ Jesus , and were Abraham's Seed and Heirs , according to Promise . But Infants , as such , who are baptized , were not baptized upon the Profession of their Faith , nor did they put on Christ thereby , nor are they all one in Christ Jesus , also are not Abraham's Seed and Heirs according to Promise . Ergo , Infants ought not to be baptized . Mr. Baxter confirms the Substance of the Major . These are his very Words , ● . ● . As many as have been baptized ●iv● put on Christ , and are all one in Christ Jesus ; and are Abraham's Seed , and Heirs ▪ according to the Promis● , Gal. 3. 27 , 28 , 20. This speaks the Apostle , saith he , of the Probability grounded on a credible Profession , &c. Baxter's Confirm Reconcil . pag. 32. The Minor will stand firm till any can prove Infants by a visible Profession have put on Christ , are all one in Christ Jesus , are Abraham's Seed and Heirs according to Promise : Evident it is , none are the spiritual Seed of Abraham , but such who have the Faith of Abraham , and are truly grafted into Christ , by a Saving-Faith . If any object , We read of some who were baptized , who had no Saving-Faith , but were Hypocrites . I answer ; Had they appeared to be such , they had not been baptized , nor had they a true Right thereto . Arg. 20. Baptism is the solemnizing of the Souls Marriage-Union with Christ , which Marriage-Contract absolutely requires an actual Profession of consent . Infants are not capable to enter into ▪ a Marriage-Union with Christ , no● to make a Profession of Consent . Ergo , Infants ought not to be baptized . The Major our Opposits generally grant , particularly see what Mr. Baxter saith , Our Baptism is the solemni●ing of our Marriage with Christ. These are his Words , p. 32. The Minor none can deny : No Man sure in his right Mind , will assert that little Babes are capable to enter into a Marriage-Relation with Christ , and to make a Profession of a Consent : And the Truth is , he in the next Words gives away his Cause , viz. And 't is , saith he , a new and strange kind of Marriage , where there is no Profession of Consent ; p. 32. How unhappy was this Man to plead for such a n●w and strange kind of Marriage : Did he find any little Babe he ever baptized ( or rather rantize● ) to make a Profession of Consent to be married to Jesus Christ. If any should object , he speaks of the Baptism of the Adult . I answer , his Words are these , ` Our Baptism is , &c. Besides , will any Pedo-Baptist say , that the Baptism of the Adult is the solemnizing of the Souls Marriage with Christ , and not the Baptism of Infants . Reader , observe how our Opposits are forced sometimes to speak the Truth , ●●ough it overthrows their own Practice of Pedo-Baptism . Arg. 21. If the Sins of no Persons are forgiven them till they are converted , then they must not be baptized for the Forgiveness of them , till they pro●ess themselves to be converted ; but the Sins of no Persons are forgiven them till they are converted . Ergo , No Person ought to be baptized for the Forgiveness of them , till they pro●ess they are converted . Mr. Baxter in the said Treatise lays down the Substance of this Argument also , take his own Words , i. e. As their Sins are not forgiven them till they are converted , Mark 4. 12. so they must not be baptized for the Forgiveness of them , till they pro●ess themselves converted , seeing to the Church , non esse , and non-appare●● is all one . Repentance towards God , and Faith towards our Lord Jesus is the Sum of that Preaching that makes Disciples , Acts 20. 21. Therefore , saith he , both these must by a Profession seem to be received , before any at Age are baptized ; p. 30. 31. And evident it is , say I , from hence none but such at Age ought to be baptized . Philip caused the E●●ugh to profess before he would baptize him , that he believed that Jesus Christ is the Son of God. Saul had also , saith he , more than a bare Profession before Baptism , Acts 9. 5 , 15 , 17. p. 28. The Promise it self , saith he doth expresly require a Faith of our own , of all the Adult that will have part in the Priviledges : therefore there is a Faith of our own , that is the Condition of our Title ; M●●k 16. 16. p. 16. He might have added by the Fo●●● of his Argument ; therefore Infants should not have the Priviledges : for ● argue thus , 〈…〉 Arg. 2● . If there is but one Baptism of Water le●t by Jesus Christ in the New Testament , and but one Condition or Manner of Right thereto ▪ and that one Baptism is that of the Adult ; then Infant-Baptism is no Baptism of Christ. But there is but one Baptism , in Water lest by Christ in the New Testament , and but one Condition and Manner of Right thereto , and that one Baptism is that of the Adult . Ergo , Infant-Baptism is no Baptism of Christ. Mr. Baxter saith , Faith and Repentance is the Condition of the Adult , and as to any other Condition , I am sure the Scripture is silent ; the Way of the Lord is one , one Lord , one Faith , one Baptism , Ephes. 4. 4. If Profession of Faith were not necessary , saith Mr. Baxter , coram Ecclesiâ , to Church-Membership and Priviledges , then Infidels and Heathens would have Right ; also , saith he , the Church and the World would be consounded . He might have added , but Infidels and Heathens have no Right to Church-Membership , &c. Ergo , 'T is a granted Case among all Christians , saith he , that Profession is thus necessary , the Apostles and Ancient Church admitted none without it ; pag. 2● . And if so , why dare any now a days admit of Infants , who are capable to make no Profession . He adds , Y●● Christ in his Commission directeth his Apostles to make Disciples , and t●en baptize them , promising , He that believeth , and is baptized , shall be saved , Mark 16. 16. pag. 27. Furthermore he saith , I● as many as are baptized into Christ , are baptized into his Death , and are buried with him by Baptism into Death ; that like as Christ was raised from the Dead , so we also , should walk in Newness of Life , &c. Then no doubt , saith he , but such as were to be baptized , did first profess this Mortification , and a Consent to be buried , &c. I● our Baptism we put off the Body of the Sins of the Flesh , by the Circumcision of Christ , being buried with him , and raised with him through Faith , quickned with him , and having all our Trespasses forgiven , Col. 2. 11 , 12 , 13. And will any Man ( says he ) ye● , will Paul ascribe all this to those that did not so much as profess the things signified ? Will Baptism , in the Judgment of a wise Man , do all this for an Infidel , ( or , say I , for an In●●nt ) that cannot make a Profession that he is a Christian ? pag. 31 , 32. He proceeds . Arg. 23. The Baptized are in 〈…〉 called Men washed , sanctified , justified ▪ they are called Saints , and Churches of Saints , 1 Cor. 1 , 2. all Christians-are sanctified o●●e● pag. 33. Now let me add the Minor. But Infants baptized are not in Scripture called Men washed , sanctified , justified , they are not called Saints , Churches of Saints , Christians , nor sanctified ones . Ergo , Infan●s ought not to be baptized . If any should say , why did you not cite these Assertions of Mr. B●●tn's whilst he was living ? I answer , More then twelve Years ago I did recite and print these Assertions , and many other Arguments of his to the same Purpose , ●o which he gave no Answer . Arg. 24. If there is but ●ne way for all , both Parents and Children to be ad●i●●●d into the Gospel-Church to the End of the World , and that it is upon the Profession of Faith to be baptized ; then both Par●●●s and Children must upon the Profession of their Faith be baptized , and so admitted , &c. But there is but one way for all , bo●● Pa●e●●● and Children , to be admitted into the Gospel-Church to the End of the World , and that is upon the Profession of their Faith to be baptized . Ergo. Arg. 25. That cannot be Christ's true Baptism wherein there is not , 〈…〉 ●e ● lively Representation of the Death , Burial and Resurrection of Jesus Christ , together with our Death 〈◊〉 S●● , and V 〈…〉 tion to a new Life . But in the Baptizing or Sprinkling of an Infant , there is not , cannot be a lively . Representation of Christ's Death , Burial , and Resurrection , &c. Ergo. Arg. 26. That pretended Baptism that tends to 〈…〉 the glorious 〈◊〉 and Design of Christ in his 〈…〉 of Gospel . Baptism , or cannot answer it , is none of Christ's Baptism . But the pretended Baptism of Infants ●en●● to 〈…〉 the glorious end and design of Christ 〈…〉 of Gospel Baptism Ergo. The M●●●● will now 〈…〉 . As to the M 〈…〉 , all generally con●●●● the End or Design of Christ i● 〈…〉 the Ordinance of Baptism , was in a lively Fig●●e , to repres●●● his Death , Burial , and Resurrection , with the Person 's Death unto Sin , and his rising again to walk in newness of Life , that is baptized , as the Sacrament of the Supper was ordained to represent his Body was broke , and his Blood was shed . But that a liverly Figure of Christ's Death , Burial , and Resurrection , appears in sprinkling a little Water on the Face , I see not ; and as done to an Infant , there can no Death to Sin , and rising again to walk in newness of l●●e , be signified ; And therefore-Christ's Design and End therein is frustrated . Arg. 27. If Baptism be Immersion , as to the proper and genuine signification of the word Baptizo , as also of those Typical and Metaphorical Baptisms and the spiritual Signification thereof ; then Sprinkling cannot be Christ's true Baptism . But Immersion is the proper and genuine signification of the word Baptizo , and also of those Typical and Metaphorical Baptisms spoken of , and the spiritual Signification thereof . Ergo , Sprinkling is not Christ's true Baptism . 1. That the proper and genuine Signification of the word Baptizo is Immersion , or to ●ip , &c. we have proved , which is also confessed by the Learned in that Language . 2. The Figurative Baptism was , 1st . That of the Red Sea , wherein the Fathers were buried , as it were , unto Moses in the Sea , and under the Cloud . Pools Annotations on 1 Cor. 10. 2. Others , saith he , more probably think that the Apostle useth this term , in regard of the great Analogy betwixt Baptism ( as it was then used ) the Persons going down into the Waters , and being dipped in them ; and the Israelites going down into the Sea , the great Receptacle of Water , though the Water at that time was gathered on Heaps on either side of them ; yet they seemed buried in the Water , as Persons in that Age were when they were baptized , &c. The 2d . was that of Noah's Ark. See Sir Norton Knatchbull : The Ark of Noah and Baptism , saith be , were both a Type and Figure of the Resurrection , not the Sign of the washing away of Sin , though so taken metonymically , but a particular Signal of the Resurrection of Christ : of this Baptism is a lively and emphatical Figure , as also was the Ark of Noah , out of which he returned as from a Sepulchre , to a new Life . 3. Metaphorical Baptism is that of the Spirit and of Affliction : the first signifies not a sprinkling of the Spirit , but the great Effusion of the Spirit , like that at Pentecost , Acts 1. 4 , 5. Shall be baptized , &c. on which Words Casaubon speaks thus : See Dr. Duveil on Acts 2. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge , as it were to die Colours , in which Sense , saith he , the Apostles might be truly said to have been baptized : for the House in which this was done , was filled with the Holy Ghost ; so that the Apostles might seem to have been plunged into it as in a large Fish-Pond . Also Oecumenius on Acts 2. saith , A Wind filled the whole House , that it seemed like a Fish-Pond , because it was promised to the Apostles , that they should be baptized with the Holy Ghost . And the Baptism of Affliction are those great depths or overwhelmings of Afflictions , like that of our Saviour's suffering , i. e. no part free ; Matth. 20. 22. where you have the same Greed Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that of David , who saith , God drew him out of great Waters . 4. The spiritual Signification thereof is the Death , Burial and Resurrection of Christ , and of our Death to Sin , and Vivification to a new Life . This being so , it follows undeniably Sprinkling cannot be Christ's true Baptism , it must be Immersion , and nothing else . And in the last Place , Finally , To confirm that Baptizo is to dip , both from the literal and spiritual Signification thereof , as also from those typical and metaphorical Baptisms mentioned in the Scripture , I might add further , that this evidently appears from the Practice of John Baptist and the Apostles of Christ , who baptized in Riuers , and where there was much Water : and also , because the Baptizer and Baptized are said to go down into the Water , ( not down to the Water ) and came up out of the Water . John Baptist is said to baptize them into Jordan , as the Greek Word renders it , which shews it dipping and not sprinkling . Would it be proper to say , He sprinkled them into Jordan ▪ The Lord open the Eyes of those who see not , to consider these things . FINIS . 
A41009	----	Kātabaptistai kataptüstoi The dippers dipt, or, The anabaptists duck'd and plung'd over head and eares, at a disputation in Southwark : together with a large and full discourse of their 1. Original. 2. Severall sorts. 3. Peculiar errours. 4. High attempts against the state. 5. Capitall punishments, with an application to these times / by Daniel Featley ... Featley, Daniel, 1582-1645. 1645 Approx. 549 KB of XML-encoded text transcribed from 108 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A41009 Wing F586 ESTC R212388 12367390 ocm 12367390 60443 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41009) Transcribed from: (Early English Books Online ; image set 60443) Images scanned from microfilm: (Early English books, 1641-1700 ; 914:32) Kātabaptistai kataptüstoi The dippers dipt, or, The anabaptists duck'd and plung'd over head and eares, at a disputation in Southwark : together with a large and full discourse of their 1. Original. 2. Severall sorts. 3. Peculiar errours. 4. High attempts against the state. 5. Capitall punishments, with an application to these times / by Daniel Featley ... Featley, Daniel, 1582-1645. [20], 227 p. Printed for Nicholas Bourne ... and Richard Royston ..., London : 1645. Reproduction of original in Union Theological Seminary Library, New York. Title transliterated from Greek. Table of contents: p. [19] Errata: p. [20] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Anabaptists -- England. 2003-12 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-02 Rina Kor Sampled and proofread 2004-02 Rina Kor Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion The Discription of the severall 〈◊〉 OF ANABAPTISTS With th●re manner of Rebaptizing Cyprian de Habitu Virg : Sordidat i●ta Lavatia non abluit n●c emundat membra Sed commaculat . W. M. sculpsit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Dippers dipt . OR , THE ANABAPTISTS DVCK'D AND PLVNG'D Over Head and Eares , at a Disputation in Southwark . TOGETHER WITH A large and full DISCOURSE of Their 1. Originall . 2. Severall sorts . 3. Peculiar Errours . 4. High Attempts against the State. 5. Capitall punishments : with an Application to these times . By DANIEL FEATLEY , D. D. Válens & Gratianus ad Florianum Vicarium Asiae . Antistitem qui sanctitatem baptismatis illicita usurpatione geminaverit , sacerdotio indignum esse censemus . Eorum enim damnamus errorem qui Apostolorum praecepta calcantes Christiani nominis sacramenta sortitos alio rursus baptismate non purificant , sed incestant sacramenti nomine polluentes . LONDON , Printed for Nicholas Bourne , at the South Entrance of the Royall Exchange : And Richard Royston , in Ivie-Lane . 1645. TO THE MOST NOBLE LORDS , WITH THE HONORABLE KNIGHTS , CITIZENS and BURGESSES Now Assembled in PARLIAMENT . THe bright burning Taper of Geneva , as warme in his Devotions , as cleare and lightsome in his Disputes , truly observeth , that the pure doctrine of the Gospel never appeares as it were above the water , but Satans watchful eye is upon it , and he casts an envious gloate at it , and hath his Tobiases and Sanballats either to jeere or fright the sincere Professors out of the powerfull preaching thereof . In which regard it is , that as the Jewes in their edifying the materiall Temple , so you in the repairing of the Spirituall , have a weapon in the one hand , and a toole in the other ; and you have hitherto more imployed the Sword then the Mattock or Spade , by reason of the great opposition on all hands : and after you shall ( through Gods blessing ) have laid the roofe on this sacred building , and gratefull posterity put a garland of glory upon your heads for it , yet still there will be use of an arming sword , not of War , but of Justice , to cut off Superstition and Idolatry on the one side , and Profanenesse and Sacriledge on the other : Heretiques with one edge , and Schismatiques with the other . For as in the beginning of the Reformation , so now in the endeavoured perfection thereof , the mortall enemie of our immortall soules sets on work all sorts of Heretiques and Schismatiques to hinder , disturbe , and ( if it were possible ) destroy this excellent work . The Heretiques he employeth to pervert the Catholique doctrine , the Schismatiques to subvert the Apostolike discipline of the Church : the Heretiques endeavour to shake the foundations , the Schismatiques to make breaches in the walls : the Heretiques to rot the maine timber , the Schismatiques to pull in sunder the rafters of this sacred structure . Now of all Heretiques and Schismatiques the Anabaptist in three regards ought to be most carefully looked unto , and severely punished , if not utterly exterminated and banished out of the Church and Kingdome . First , In regard of their affinity with many other damnable Heretiques , both Ancient and Later ; for they are allyed unto , and may claime kindred with , 1. The Millenarians in the first Age , proclaiming Christs Temporal Kingdome upon earth for a thousand yeares , before the day of Judgment . 2. With the Marcionites in the second Age , who denyed the substance of Christs humane body made of a woman . 3. The Catharists or Novatians in the third Age , who denyed Repentance and restitution to the Church thereupon , to those that fell in time of persecution . 4. With the Donatists in the fourth Age , who re-baptized all those that had received Baptisme before in the Catholique Church . Lastly , with a rabble of Heretiques in the latter Ages , namely , the Apostolici , the Adamites , the Enthusiasts , the Psycopannychists , the Polygamists , the Iesuits , the Arminians , and the Brownists ; of all which and their Errours , I have set downe a particular Catalogue , Chap. 2. As it was said of Caius Caesar , In uno Caesare multi Marii ; and as Cicero saith of the Familie of the Bruti , that it had in it multorum insitam atque illuminatam virtutem : so in one Anabaptist you have many Heretiques , and in this one Sect as it were one stock , many erroneous and schismaticall positions , and practices ingraffed , and as it were inoculated . Secondly , in regard of their audacious attempts upon Church and State , and their insolent acts committed in the face of the Sun , and in the eye of the high Court of Parliament . Whereas other depravers of the Doctrine , or disturbers of the Peace of the Church , whether Papists , Socinians , or Arminians , who in the later times have braved it and set up their top and top-gallant , yet since Argus with his hundred eyes hath pryed into every corner of this Kingdome , and severall roomes in the great Ship of the Church , have bestowed themselves under the hatches , and layne close in obscurity : these with the forwardest of the Brownists strut in the upper deck , and discover themselves with open face , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and upbraid the State with their merit in hazarding their estate and persons in this present War , and boast with swelling words of vanity that they expect somewhat more then a toleration . They preach , and print , and practise their Hereticall impieties openly ; they hold their Conventicles weekly in our chiefe Cities , and Suburbs thereof , and there prophesie by turnes ; and ( that I may use the phrase of Tertullian ) aedificantur in ruinam , they build one another in the faith of their Sect , to the ruine of their soules ; they flock in great multitudes to their Iordans , and both Sexes enter into the River , and are dipt after their manner with a kind of spell containing the heads of their erroneous tenets , and their engaging themselves in their schismaticall Covenants , and ( if I may so speak ) combination of separation . And as they defile our Rivers with their impure washings , and our Pulpits with their false prophecies and phanaticall enthusiasmes , so the Presses sweat and groane under the load of their blasphemies . For they print not onely Anabaptisme , from whence they take their name ; but many other most damnable doctrines , tending to carnall liberty , Familisme , and a medley and hodg-podge of all Religions . Witnesse the Book printed 1644. called The Bloodie Tenet , which the Author affirmeth he wrote in Milke ; and if he did so , he hath put much Rats bane into it , as namely , That it is the will and command of God , that since the comming of his Sonne the Lord Iesus , a permission of the most Paganish , Iewish , Turkish , or Antichristian Consciences and Worships be granted to all men in all Nations and Countryes ; That Civill States with their Officers of Iustice are not Governours or Defenders of the Spirituall and Christian state and worship ; That the doctrine of Persecution in case of Conscience ( maintained by Master Calvin , Beza , Cotton , and the Ministers of the New English Churches ) is guilty of all the blood of the soules crying for vengeance under the Altar : Witnesse a Tractate of Divorce , in which the bonds of marriage are let loose to inordinate lust , and putting away wives for many other causes besides that which our Saviour only approveth , namely , in case of Adultery . Witnesse a Pamphlet newly come forth , intituled , Mans Mortality , in which the soule is cast into an Endymion sleep , from the houre of death to the day of Judgement . Witnesse a bold Libell offered to hundreds , and to some at the doore of the house of Commons , called The Vindication of the Royall Commission of King Iesus , wherein the brazen fac'd Author blusheth not to brand all the Reformed Churches , and the whole Christian world at this day , which christen their children , & sign them with the seale of the Covenant , with the odious name of an Antichristian faction . Thirdly , In regard of the peculiar malignity this heresie hath to Magistracie ; other heresies are stricken by Authority , this strikes at Authority it selfe , undermineth the powers that are ordained of God , and endeavoureth to wrest the sword out of the Magistrates hand , to whom God hath given it for the cutting off of all heresie , and impiety ; and if this Sect prevaile , we shall have no Monarchie in the State , nor Hierarchie in the Church , but an Anarchie in both . It grieveth a Religious eye to see other vermine corrupting other Flowers of Paradise , as our sweet Violets , and fragrant Roses , and fairest Lillies , and various Iulyflowers , and blushing Emmenies , and beautifull Tulips : but most of all to see this heresie , like a venemous serpent , lying at the root of the Crown-Imperiall , which if it be not killed , will so poyson it , that the leaves will fall off by degrees , and the stalke it selfe shortly wither . We read in the Prophecie of Zacharie of two staves , the staffe of beauty , and the staffe of bonds , which supported the State and Church of Israel . By the staffe of beauty or comlinesse , the Lawes of every Kingdome and Common-wealth may be understood , which beare up the State , and preserve decent order and comlinesse among men ; By the staffe of bonds the covenants and oathes whereby the members are firmly tyed to their head , and one to another . If the staffe of beauty be broken , there will be a down-fall of all good order and government : if the staffe of bonds be broken , all things will be at a loose end . Me thinks I see these two staves shining in the golden Maces borne before you ; the staffe of beauty in that borne before the House of Commons , in which the Legislative power and the beautifull order of the severall Estates of this Kingdome are conspicuous ; the staffe of bonds in that which is carryed before the House of Peers , in which the power of Iudicature , even to bonds and death , principally resideth . Now because these heretiques alone professedly teach the exautorating all Christian Magistrates , and in expresse termes deny both the Legislative power in the Commons to propound or enact Lawes in matter of Religion , and all coercive power in the house of Peeres , or any other , to inflict civill punishment for the violation of them , and so as much as in them lyeth , they endeavour to break both these staves of the Prophet , they deserve the smartest stroak from both . With these Heretiques I enter into Lists in the ensuing Tractate , and without any flourish of Rhetorick at all fall upon them with Logicall and Theologicall weapons , weilded after a Scholasticall manner ; for it is most true which Papirius Cursor sometimes spake in the head of his Troops , advancing on in their march against the Armie of the Samnites , more glorious in shew then formidable , as consisting of men more sumptuously then strongly armed , encouraging his souldiers after this manner : Feare not this Pageant rather then Armie ; their large feathers and imbroydered scarfes give no wounds ; their rich belts , and painted targets , and thin gilt breast-plates will not endure the push of the Roman pike . It is not beauty , and gorgeous apparell , but strength , and valour , and Armour of proof makes a Warriour . And therefore that brave Commander of the Trojans , Hector , deservedly checkt his brother Paris , a Paragon of beauty , and an excellent Carpet Knight , in the flower of his age , for undertaking a single combat with Menclaus , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pickt phrases and witty conceits and ornaments of Rhetorick doe well in Panegyricks , & Paraeneticks , but they are of little or no use in Polemicks , in which thus Ennius informs us , Vi geritur res : Spernitur orator bonus , horridu ' miles amatur . But why doe I trouble my selfe with these new upstart Sectaries ? There is a learned and reverend Assembly of Divines attending on you , who will take care nequid Ecclesia detrimenti capiat . Who prest me for this service ? My Answer hereunto is as ready as true , That though I were not pressed , yet I was challenged to it . And if I had declined this Combat , as others did , the Adversary would have growne most insolent , and all the City and Borough rung of their vaunting brags , and confidence in their cause , and our diffidence in ours ; therefore I gave them a meeting at the time and place appointed . And though I were but one , and they many , yet they were not able to withstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the irresistible and all-conquering force of truth : neither did they after that send any more challenges . And I had then pursued the combat with my pen , had not the more necessary functions of my Pastorall charge hindered me . But now being discharged against my will , of preaching at my Cures , and having lately published an Answer to a Popish Challenge : I could not think of any fitter employment for the present , then to perfect the notes taken long since in that Disputation , and to supply whatsoever might seeme lacking to the fuller confutation of those erroneous tenets , & to commend both to the publike view , that the Antidote might be there ready , where the infection first brake out . As Solinus writeth , that in Sardinia where there is a venemous Serpent called Solifuga , ( whose biting is present death ) there is also at hand a Fountaine , in which they who wash themselves after they are bit , are presently cured . This venemous Serpent ( verè Solifuga ) flying from , and shunning the light of Gods Word , is the Anabaptist , who in these later times first shewed his shining head , and speckled skin , and thrust out his sting neere the place of my residence , for more then twenty yeeres : And if these Disputations and Writings of mine may prove like the Waters of the Fountaine in Sardinia , soveraigne against the sting and teeth of this Serpent , I shall account my paines well spent ; and whilst I endeavour to free others from spirituall thraldome , forget the tediousnesse of my corporall , and possesse my soule in patience , till God shall send deliverance ; to whose gracious direction , and powerfull protection , I commend you , beseeching God to crowne your sincere intentions , and religious endeavours , for the Reformation of Church and State , with such successe , that this your meeting may be like to that in the 25. yeare of Edw. 3. which is known to posterity by the name of Benedictum Parliamentum , the blessed Parliament . Yours in the Lord Iesus , DAN : FEATLEY . From Prison in the Lo : Peters house in Aldersgate-street , Ian. 10. 1644. TO MY REVEREND , and much esteemed Friend , Mr. JOHN DOWNAM . Worthy Sir , I Have now finished my Polemicall Tractate against the Anabaptists ; which had slept securely by me in a whole skin of Parchment , had not the clamours of the Adversaries awaked it , who cry downe Paedobaptisme , and cry up Anabaptisme , not onely in the Pulpit , but also from the * Presse , to the great offence of godly minds , and the scandall of the Church . You will peradventure returne me an Answer in the words of the Poet , Ole quid ad te ? What doth this concerne me , whose Restraint is a necessary Supersedeas from proceeding aga●nst these presumptuous and daring Sectaries ? And the unfurnishing me of all Books , and helps of mine owne Notes and Collections lately taken from me ) furnisheth me with too just an excuse for not writing . I confesse to my griefe it doth , but what will you have me doe , Situ & otio torpescere ? Such a rest would be most restlesse and tedious ; The lesse I doe , the more I must needs suffer ; and the more I doe , the lesse I suffer . And beleeve me , Sir , it is not an ambition to be seene in the Presse , but a desire for the time to forget my unsufferable pressures , which hath now set me on worke . As when we have the world at will , and can give our Mind her vagaries at pleasure , to fixe or thoughts on any certaine subject , is a kind of incarceration of the spirit ; so when our Estate is sequestred , and our person confined , and no theame is given us daily to enlarge upon , but the valuing of our unvaluable losses , and the present supplying of our importunate wants , to divert our minds from commenting upon our deplorate estate , and forcibly confining our meditations to a more pleasant subject , is a great ease and kind of liberty to immured thoughts . But this is not all , for as S. Jerome thought wheresoever he was , whatsoever he did , he heard the sound of the last Trumpet , and the summons of the Archangel , Surgite mortui , & venite ad judicium : So me thinks wheresoever I am , and whatsoever my businesse is , I heare that Vae of the Apostle , Woe be unto me if I preach not the Gospel : And preach the Gospel I can now no otherwise then from the Presse , for both my Pulpits are taken from me , and possest by others , and I cannot obtaine ( though by my selfe and friends I earnestly sough● it ) that liberty which S. Paul enjoyed when he was imprisoned at Rome , to preach the Gospel to my fellow prisoners . Now therefore sith I cannot lingua , I must be content as I am able evangelizare calamo , to preach with my Pen ; which I can hardly dip into any other liquor , then the juice of Gall , in regard of the malignity of the times , and the insolencies of the enemies of the truth . As Adders , Efts , and other venemous serpents breed in old broken walls : so all sorts of Heretiques and Schismatiques breed and are exceedingly multiplyed by reason of the ruptu●es in State , and distraction of the time . Among all these the Papists and the Anabaptists are most dangerous and pestilent enemies , the one to the Church , the other to the State ; These above all others having bestirred themselves , since the waters were troubled ; and they boast in secret of their great draughts of fish , the Papists of 20000. Proselytes , the Anabaptists of 47. Churches . Si natura negat facit , indignatio versum . As well Indignation as Zeale hath stirred up my drooping spirit , and encouraged me , though ( as I said before ) unarmed , to fall upon both ; the former , in my Answer to a Popish Challenge ; the latter , in this my Catabaptistarum Catacrisis . Jerom comforting a young Hermite , bade him look up to heaven , & Paradisum mente deambulare , assuring him that so long as he had Paradise in his mind , and heaven in his thoughts , tamdiu in eremo no eris so long he was not in the wildernesse . So verily it seemes to me , so long as I can draw the sword of the spirit , and pursue freely the enemies of the doctrine and discipline of the Church of England , and beat them out of their trenches , so long me thinks I am not in bonds . The Lord in mercy look upon the Convul●ions in the State , and Distractions in the Church , and turne our Baptisme of blood into a Baptisme of tears : in which we may and ought all to be Anabaptists . This is the hearty wish of him , who loveth the truth for it selfe , and you for the truths sake , Dan : Featley . The Preface to the Reader . IN nova fert animus mutatas discere formas Corpora . I am to tel thee ( Christian Reader ) this New yeare of new changes never heard of in former Ages , namely , of Haras turned nito Aras , Stables into Temples , Stalls into Quires , Shop-boards into Communion Tables , Tubs into Pulpits , Aprons into Linnen Ephods , and Mechanicks of the lowest ranke into Priests of the high places . Thou shalt heare in this Treatise not of a line drawne after Protogenes , nor of an Iliad after Homer , but of a Metamorphosis after Ovid : not made by Poeticall license , but by Propheticall liberty : not of men into beasts , but of S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , evill beasts , shall I say , into men ? nay into men of God , and Prophets of the New Law. If ever Saint Ieroms Complaint were in season , it is now : Physitians keep within the bounds of their Science ; Smiths meddle with the Hammer and Anvill ; the Linnen Draper deales not in Woollen cloth , nor the Woollen Draper in Linnen ; the Carpenter takes not the Ioyners work out of his hand , nor the Ioyner the Carpenters ; the Shoomaker goes not beyond his Last , nor the Tailor beyond his Measure ; onely the trade of expounding Scripture is a Mysterie which every Artizan arrogateth to himselfe . The Physitian here wil be prescribing receipts , the Lawyer will be demurring upon dubia Evangelica , and every handy-crafts man will b● handling the pure Word of God with impure and unwashed hands . This the pratling huswife , this the old dotard , this the wrangling sophister , in a word , this men of a●● professions , and men of no prof●ssion , take upon them to have skill in , readily teaching that they never learned , and abundantly pouring out that which was never infused into them . The Apostle comparing the dignity of the ministerial function with the indignity and insufficiencie of most mens gifts for it , cryes out , Who is sufficient for these things ? But if we consider mens opinions of their owne gifts , and their practice at this day , we may say , Who is not sufficient for these things ? Not the meanest Artizan , not the illiteratest Day-labour●r , but holds himselfe sufficient to be a Master-builder in Christs Church . When the Jesuite heretofore cast this in our dish , we alwayes flung it back into his face , with a confident denyall , answering him in the words of the Arch-angel , Iude 9. The Lord rebuke thee , thou false tongue . But now those whose Religion , if they have any , is a negative one , and stands in a meere opposition to Popery , notwithstanding herein strengthen the Papists hands against us , and put us to that miserable Apologie of the Poet , — Pudet haec opprobria nobis , Et dici potuisse , & non potuisse refelli . It is a thousand pitties , that not in the dawning of the day from the night of Popery , and first glimmering of the light of Reformation , as in Luthers first standing up for the Truth ; but now in the noone tide of the Gospel , such owles and bats should fly abroad every where , and flutter in our Churches , and sile upon our Fonts , Pulpits , and Commnnion Tables , and not either be caught , and confined to their nests in barnes , or rotten trees , or put in Cages fit for such night-birds . I wonder that our doores , posts , and walls sweat not , upon which such Notes as these have been of late affixed , On such a day such a Brewers Clerk Exerciseth , Such a Taylor Expoundeth , Such a Waterman Teacheth . If we have a Crow-Poets , and Pye-Poetesses ; if Turners turn Bezaliels , and Aholiabs to mend the polished works of the Temple ; if Cooks , with Demosthenes , ( deservedly reproved by b S. Basil ) instead of mincing of their meat fall upon dividing of the Word ; if Taylors leap up from the Shop-board to the Pulpit , and patch up Sermons out of stolne shreds ; if not onely of the lowest of the people , as in Ieroboams time , Priests are consecrated to the most high God ; but if like as Novatus consecrated himselfe a Bishop , so these ordaine themselves Priests and Deacons ; if they enter not ●nto the Church , but break into it ; if they take not holy Orders , but snatch them to themselves : doe we marvaile to see such confusion in the Church as there is ? As Christ sometimes spake , Si lumen tenebrae , quantae tenebrae ? If the light that is in thee be darknesse , how great is that darknesse ? So may we truly say , If in Order it selfe there be Confusion , how great is the confusion ? What are all the Prophets become mad , that the asses mouth must needs be opened by miracle to reprove them ? Though some would be content to have it thought so , and we must not refuse to weare our masters cognizance , who was said by some of his ki●red to be besides himselfe : yet we must tell them the case is far different ; for there the Asse saw the Angel in his way , but here the Angels see the Asses in their places ; there the Asse spake once , because he was twice struck , but here the Asses speak often , because they are not so much as once struck for their presumption . Now if any man desires to know from whence this Clergie of Laicks , come , that he may not think that these Russet Rabbies , and Mechanick Enthusiasts , and profou●d Watermen , and Sublime Coachmen , and Illuminated Tradesmen of almost all sorts are dropt from the clouds : Let him peruse the Catalogues of Heretiques written by Alfonsus à Castro , Pontanus , Slussenburgius , and Ambrosius de Rusconibus , together with the Historie of Sleiden , Bullenger , and Gabriel Abres , and others , and he shall find that they all proceeded Doctors out of the Schoole of one Stock the * Ana● . Of whom we may say , as Irenaeus sometime spake of the Heretike Ebion , the father of the Ebionites , His name in the Hebrew signifieth silly , or simple and such God wot was he : So we may say , the name of the father of the Anabaptists signifieth in English a senslesse piece of wood , or block , and a very blockhead was he : yet out of this block were cut those chips that kindled such a fire in Germany , Holsatia , and Suevia , that could not be fully quenched , no not with the blood of 150000. of them killed in war , or put to death in severall places by the Magistrates . The fire in the reignes of Queene Elizabeth , and King Iames , and our gracious Soveraigne , till now , was covered in England under the ashes ; or if it brake out at any time , by the care of the Ecclesiastical and Civill Magistrates it was soone put out . But of late , since the unhappy distractions which our sinnes have brought upon us , the Temporall sword being other wayes imployed , and the Spirituall locked up ●ast in the scabberd , this Sect , among others , hath so far presumed upon the patience of the State , that it hath held weekly Conventicles , re-baptized hundreds of men and women together in the twilight in Rivelets , and some armes of the Thames , and elsewhere , dipping them over head and eares . It hath printed divers Pamphlets in defence of their Heresie , yea and challenged some of our Preachers to disputation . Now although my bent hath been alwayes hitherto against the most dangerous enemie of our Church and State , the Jesuite , to extinguish such balls of wild-fire as they have cast in the bosome of our Church , yet seeing this strange fire kindled in the neighbouring parishes , and many Nadabs & Abinu's offering it on Gods Altar , I thought it my duty to cast the waters of Siloam upon it , to extinguish it . Thine in the Lord Iesus , D. F. Prisoner in Peter-house . Calend. Ian. 1645. A TABLE of the especiall Contents . I. A True Relation of a Disputation in Southwark , with foure Anabaptists . page 1. II. Aaditions to the former Disputation : In which , to cleere Texts of Scripture before alledged , are adjoyned divers Arguments drawn from the testimony of the Fathers , and consent of the Church , and reasons for Childrens Baptisme . 18 III. A Tractate of the names and severall sorts of Anabaptists . 23 IV. Of the Errours of the Anabaptists both common to other Sects , and those which are peculiarly th●ir owne . 28 V. A particular confutation of six of their erronerus tenets : 1. Concerning Dipping , and the pretended necessity thereof . 2. Concerning the baptizing of Children , p. 39. To which is added , A censure of Master Cornwell his Booke , intituled , The Vindication of the Commission of King Jesus , p. 64. As also of A. R. his Tractate , intituled , The vanity of childish Baptisme . 69 3. Concerning Set-formes of Prayer . 84 4. Concerning the d●stinction of the Clergie and Laitie . 129 5. Concerning taking oathes before the Magistrate , especially the Oath Ex Officio . 157 6. Concerning the office of the Civill Magistrate . 178 VI. Remarkable Stories of the Anabaptists ; wherein it is proved experimentally , 1. That they are an illiterate and sottish Sect. 199 2. That they are a lying and a blasphemous Sect , falsely pretending to divine Visions and Revelations . 204 3. That they are an impure and carnall Sect. 207 4. That they are a cruell and bloody Sect. 210 5. That they are a profane and sacrilegious Sect. 212 VII . The fearfull judgements of God inflicted upon the ring-leaders of that Sect. 217 VIII . Animadversions upon the Anabaptists Confession , printed at London , Anno Dom. 1644. 219 IX . The conclusion of all . 227 Errata , sic corrige . Page 1. line 15. read end . p. 4. l. 8. r. a visible Church . p. 23. l. 24. r. reiteration . p. 36. l. penult . r. 1. Cor. 14. 19. p. 41. l. 22. r. sexes . p. 44. l. penult . r. and they are no where prohibited . p. 48. l. 3. r. And. p. 51. l. 15. r. or a legitimate wife . p. 53. l. 33. r. from . p. 57. l. 27. r. in the principles of . p. 67. in marg . ad lin . 19. r. Valentinian . p. 70. l. 9. r. that they . & lin . 25. r. rue it by . p. 89. l. 17 r. propounded . p. 120. l. 24. r , Prayer himselfe . p. 125. lin . 18 r. hebetetur , p. 185. lin . 6. dele to . page 189. l. 8. r. Scepter . p. 195. l. 4. r. abjiciunt . p 198. l. 13. r. the man. p. 207. l. 14. r instance . p. 211. l. 21. r. reliquo , p. 215. l. 31. r. habet . p. 216. l. 17. r. stagello . p 218. l. ult . r. as well as an Arrian . p. 219. in marg . l. 5. r. bini . p. 225. l. 35. r. evident . p. 226. l. 37. dele of . Greg. Naz. Theol. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What wilt thou say of Infants that neither experimentally know the grace of Baptisme , nor the losse by want thereof ? Shall we baptize them ? Yes , by all meanes , if there be any danger ; For it were better that they should be sanctified , though they be not sensible thereof , then to goe out of this world without the seal and badge of their initiation into Christianity . A true Relation of what passed at a meeting in Southwark , between D. Featley , and a company of Anabaptists , October 17. 1642. AFter the Company were placed , and Dr. Featley had made a short ejaculatory Prayer to GOD , to give a blessing to the meeting , a Scotchman began thus . M. Doctor , we come to dispute with you at this time , not for contention sake , but to receive satisfaction : wee hold that the Baptisme of Infants cannot be proved lawfull by the Testimony of Scripture , or by Apostolicall tradition ; if you therefore can prove the same either way , we shall willingly submit unto you . Are you then Anabaptists ? I am deceived in my expectation , I thought that the ending of this meeting had bin to have reasoned with you about other matters , and that my taske would have beene to have justified our Communion-Booke , and the lawfulnesse and necessity of comming to the Church , which I am ready to doe . Anabaptisme ( which I perceive is the poynt you hold ) is an heresie long since condemned both by the Greeke and Latine Church , and I could have wished also that you had brought schollars with you , who knew how to dispute , which I conceive you doe not , so farre as I guesse by your habit , and am informed concerning your professions : for there are but two wayes of disputing , First by Authority , Secondly by reason . First by Authority , if you will dispute in Divinity , you must be able to produce the Scriptures in the Originall Languages , For no Translation is simply authenticall , or the undoubted word of God. In the undoubted word of God there can be no Error . But in Translations there may be , and are errors . The Bible Translated therefore is not the undoubted word of God , but so farre onely as it agreeth with the Original , which ( as I am infermed ) none of you understand . Secondly , if you will dispute by Reason , you must conclude syllogistically in mood and figure , which I take to be out of your Element . However , sith you have so earnestly desired this meeting , and have propounded a Question to me I little expected : before I answer yours , I will propound a Question or two to you concerning the blessed Trinity , that I may know whether you are well instructed in the principles of Catechisme , who yet are so well conceited of your selves , that you take upon you to teach others . This , M. Doctor , is nihil ad Rhombum , we would know of your whether the Baptism of Children can be proved lawful ( as we said before ) as it is practised among you . Whereas you say this my question is not ad Rhombum , you mistake the matter . For it is ad Rhombum , if you know what the Phrase meaneth . Is not the form of Baptisme this ? I Baptize thee in the name of the Father , the Son , and the Holy Ghost ? therfore my questions concerning the Trinity appertain to the Doctrine of Baptisme . Before therefore I answer you concerning the persons fit to be Baptized , whether men and women onely in riper years , or children also : to try your skill , I will propound an argument to each of you out of Scripture , concerning the blessed Trinity . And first , ( turning to the Scotchman ) Doe you believe , saith hee , that each of the three persons is God ? how then doth Christ , Iohn 17. 3. say that the Father is the onely true God ? 2. After turning to the other . Doe you believe that the Holy Ghost proceeds from the Father , and the Son ? if you doe so , how then doe you answer the words of our Saviour , Iohn 15. 26. The Spirit which proceeds from the Father ? there is no mention at all of proceeding from the Son , but the Father onely . To the latter of these queries nothing was answered , by either of them ; to the former they both answered . First the Scotchman . We never intend to deny that every person in Trinity is God , for the text you alledge , it proves not what you bring it for . Her●t be Text being read , the Scotchman answered , Christ opposeth his Father , as the true God , to all false Gods. I doe not urge the word true , for that indeed is spoken in opposition to false Gods , but the word only , and thus I frame the Argument . If God the Father be the only true God , then the holy Ghost is not God. But God the Father is the onely true God ; Ergo the Holy Ghost is not God. The Father is said to be the only God in respect of Essence . This Answer containes in it Blasphemy ; for if the Father bee the onely true God , in respect of Essence ; then is not the Son or the Holy Ghost God in respect of Essence ; but that is false and blasphemous , for then the three persons should not be one God in Essence ; or in respect of Essence . Here the Scotchmans answer being exploded , he wrote something , and gave it some there present , and in the meane while one M. Cufin interposing , said . I come not here to dispute , but to receive satisfaction of some doubts , which if you can resolve me in , I shal submit . Now for the place you alledge out of S. John , I conceive it may be thus answered : Christ spake this as man , and his meaning is that his Father is only God , and no Creature is so . It is very true , that only excludes all creatures ; but whereas you say that these words are spoken by Christ , as man onely , it cannot stand with the Text ; for it is added , and whom thou hast sent , Iesus Christ. Christ saith it is life Eternall to know the Father to be the onely true God , and whom he hath sent , Jesus Christ ; but it is not life Eternall to know Christ onely as man , but as true God and man , and so a perfect Mediator : neither is Christ said only the Son of God , in respect of his temporall generation , as man ; but also in respect of his eternal generation as he is the second person in Trinity ; this answer therefore of yours is not sufficient nor pertinent . M. Doctor , the company is not satisfied with their Answers , I pray , resolve the doubt your selfe . I will , as soone as they have propounded their objections ; for , I moved these Questions only to make it appeare to the auditors , how unfit these men are to take upon them the office of Teachers , who are so imperfect in the fundamentall poynts of Catechisme . Now let them propound what questions they please . What is the nature of a visible Church ? what is the matter and f●rme of it ? or what is the visible Church of Christ made up of , by authority of the Scriptures ? Your Question is , Quid constituit visibilem Ecclesiam , what makes a Church . Yes . I answer , according to the Scriptures and the joynt consent of of all protestant Churches in the world , French , Dutch , &c. in the harmony of confessions , that the sincere preaching of the Word , and the due administration of the Sacraments , constitutes or makes a true visible Church . The Papists make many notes of the Church , as antiquity , universality , succession , miracles , and diverse other : but the reformed Churches make but two onely , namely those above mentioned . What is a true particular visible church ? A particular companie of men , professing the christian faith , knowne by the two marks above mentioned , the sincere preaching of the word , and the due administration of the Sacraments . Is the church of England such a church ? It is so . How prove you that ? First , I answer , I need not to prove it , but you are to disprove it . For as Hooker teacheth , in his Ecclesiasticall Politie , they who are in possession are not bound to prove their right , but they who goe about to thrust them out are to disprove their right , aud bring a better title for themselves . Secondly , yet to give you further satisfaction , thus I prove the church of England to be such a church . Every church in which the word of God is sincerely preached , & the sacraments lawfully and rightly administred , is such a church . But in the church of England the word is sincerely preached , and the sacraments lawfully administred . Ergo , the church of England is such a church . I denie that in the church of England the word is sincerely preached , or the sacraments rightly administred . I have here two things to prove . 1. That the doctrine of the church of England is agreeable to Gods word . 2. The sacraments are rightly administred in it . First , the doctrine of the church of England is contained in the 39 Articles . Secondly , the due administration of the sacraments in the communion-book . But both the one & the other are agreeable to Gods word . Ergo , the preaching of the word and administration of the sacraments in the church of England are agreeable to Gods word . I denie that the 39 Articles and the book of common-prayer are agreeable to Gods word . 1. I wil prove that the book of Articles is agreeable to Gods word . In the book of Articles , the first which concerneth the blessed Trinity , the 2. 3. 4. which concern the incarnation of Christ Jesus his death and resurrection , the 5. which concerneth the holy Ghost , the 6. the perfection of scriptures , and the 18. following , which impugn popery , are agreeable to Gods word ; and you cannot name any one of the rest which is not agreeable ; therefore they are all agreeable . If you know any one that is not agreeable , instance in it , and I will presently shew how it is agreeable to scripture . For the 39 Articles , I know not what they are , I never saw them that I remember . Then for ought you know they are all conformable to scripture , at least you can except against none of them . Now for the book of common-prayer , it consists partly of Psalms , Epistls , and Gospels , partly of Prayers , and the form and manner of administration of the sacraments . But the former are taken out of scripture , the latter are agreeable to it . What doe you except against it ? I except against your administration of Baptism , it is not rightly administred in your church ; for you baptize children , and that is not agreeable to Gods word : if you say it is , how doe you prove it by scriptures ? This D. F. undertook to prove out of scriptures , but before he alledged any text of scripture for it , another Anabaptist interposed . You say your church is a true church ; that cannot be : for the true church compells none to come to church , or punishes him for his conscience , as the church of England doth . Iosiah was supream governour of the true church in Iudah and Israel , but Iosiah compelled all Israel to come to the house of God and worship him there , 2 Chron. 34. 33. So Iosiah took away all the abominations out of all the countries that appertained to the children of Israel , and compelled all that were found in Israel to serve the Lord their God. Ergo , men may be compelled by the civill magistrate to the true worship of God. Josiah compelled them to come to Jerusalem ; but that law is not now in force . There is a three-fold law of God delivered by Moses . 1. Ceremoniall . 2. Judiciall . and 3. Morall . The ceremoniall and judiciall are not now in force ; but the morall is , and Iosiah did this by the command of the morall law . For the text saith not that he compelled them to come to Ierusalem , but to serve the Lord their God , which is a dutie required by the morall law , and the law of nature . For though the place of Gods Service and the manner be changed , yet the substantiall worship of God still remains , and princes are now as much bound to compell their subjects to the true worship of God , as Iosiah was . And moreover it is to be noted , that Iosiah did this by vertue of a covenant , which he made before the Lord , to walk after the Lord , and keep his commandements , with all his heart and all his soul , 2 Chro. 34. 31. And the spirit of God sendeth this testimony after him , 2 King. 23. 15. Like unto him there was no King before him , that turned to the Lord with all his heart , and with all his soul , and with all his might , according to the law of Moses ; which words have an apparent reference to that first and great commandement , Deut. 6. 5. thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy might , which law is morall and perpetuall , as all grant . Prove that any ought to be compelled by the gospel . That which Iosiah did agreeably to the morall law , bindeth us under the gospel ; for Christ in the gospel both repeateth and confirmeth this commandement of loving the Lord , with all our heart , and all our soul , calling it the first and great commandement , Mat. 22. 37. 38. Therefore our princes are as much bound , as Iosiah was , to compell their subjects to serve the true God. Yet farther to give you satisfaction , I will prove that it is agreeable to the new law to compell men to come to church , and hear Gods word and receive the sacraments , for this Christ teacheth in the parable recorded by S. Luke chap. 14. 23. Of a King who made a great supper , and bade many guests , and when they made excuses , he said to his servant , g●e to the high-ways , and hedges , and compell them to come in , that my house may be full . To this nothing being answered , D. Featley proceeded in his argument . Besides this command in the parable , thus I prove , that you ought to come to our churches ; the Apostle commandeth , Rom. 13. 1. Let every soul be subject to the higher powers , and Heb. 13. 17. Obey them that have the over-sight of you , and submit your selvs , for they watch for your souls , &c. To which , if we adde those places in 1 Tim. 2. 2. and 1 Pet. 2. 13. 14. An undeniable argument may be framed , to convince your conscience , after this manner . All lawfull superiours , either temporall or spirituall , commanding lawfull things , are to be obeyed . But your lawfull superiours in church and common-wealth , require you to come to our church , which I proved to be a true church of Christ. Ergo , you ought to obey them , and you sin against God by your disobedience to lawfull authority , if you come not . The word of God doth not command us to come to your steeple-houses , the King hath nothing to doe to command us in that kind . The King hath power to command you in all things that are lawfull , and not repugnant to Gods word : ( indeed if he should command any thing against Gods word , you ought rather to obey God than man , by the example of the Apostle in the Acts 4. 19. ) But it is a thing lawfull and no way repugnant to Gods word , but most agreeable thereunto to come to our steeple-houses , ( as you call them ) where the servants of God assemble on the Lords day and other times , to worship him in spirit and truth . Ergo , the King hath power to command you to come to our church . The King makes an Idoll of the church , where doth Christ command us to come to it ? Where he commandeth us to hear the word preached ; for , in our church the word of God is preached , and therefore there we ought to hear it . I am not so averse , but if one of our society should preach in Olaves , or Mary Overis church , I would hear them , I would come where the church is gathered , for therein I obey Christ. Then you will hear none but one'of your society , as if your societie were the true church , and none of the true church but those of your society . I have proved already , that we have a true church among us , but you have none . For where there are no lawfull pastors , nor flocks , there is not a true church . But amongst you there are not lawfull pastors , nor flocks . Ergo , no true church . We have amongst us lawfull Pastours . There are no lawfull Pastors but those who are sent , Ro. 10. 15. No man ought to assume unto himself that honour , but he that is called , as was Aaron , Heb. 5. 4. all Presbyters are to be made by imposition of hands , 1 Tim. 4. 14. & 5. 22. 2 Tim. 1. 6. But your Pastors have no sending , no calling , no imposition of hands on them , Ergo you have no lawfull pastors . None amongst us teach ; but they have Ordination , for they are elected , examined and proved . Have you imposition of hands of the Presbytery ? Wee are not bound to tell you , if you will come to our Church you may see . I pray you M. Doctor come to the point : how prove you the Baptisme of Children to be lawfull by the Word of God ? It seems you will willingly fall upon no other point but this of Anabaptism , which heresy was condemned neer fifteen hundred years ago . Here , after a long space , the Scotchman puts in a word , saying , Not sixteen hundred years ago . If it were but a thousand , it is long enough , being condemned by the whole Christian Church , Greek and Latin. Sir , that is neither here nor there , you know what the woman of Samaria said , Joh. 4. Our father 's worshipped in this mountain , and ye say that at Ierusalem is the place where men ought to worship ; they continued in an error above 2000 years . You are mistaken in your chronology , for there were not 2000 years between Iacob and Christ. But to let that your errour passe , the Samaritans indeed were in an errour a long time ; but this is no errour , but a doctrine of truth , that children ought to be baptized . There are three sorts of arguments of great force with all understanding men , the first and chiefest from 1. Scripture . 2. From consent of the universall church . 3. From evident reason . I will produce all these for the baptisme of children . We desire to have it proved by scripture . Our proofs out of scripture are of two sorts ; some probable , some necessarie . First probable ; as where it is said in the Acts 16. 33. that the Apostle baptized the Gaoler , with all that belonged to him and Lydia , and her houshold , Acts. 16. 15. and 1 Cor. 1. 16. that he baptized the houshold of Stephanas , and in a whole houshold in all probabilitie there were some children . I cannot tell that ; let 's hear your necessary proofe out of Gods word . There is as good ground , reason , or warrant for the baptizing of children now , as there was of old for circumcising them . But of old children were to be circumcised ; many plain places there are where that was commanded . Ergo now by the same warrant they are to be baptized . We denie that there is the same warrant or ground now for the baptizing of children , that there was of old for the circumcising of them . For there is an expresse command for circumcising of children ; but there is none for the baptizing of any but those who can hear the word preached , Mat. 28. Go teach and baptize . 1. That which circumcision was in the old law to the Jews , that is baptisme now to us , the sacrament of entrance into the church ; for so St. Austine and all sound divines hold , that our sacrament of baptisme answereth theirs of circumcision , as the sacrament of the Lords supper doth their Paschall Lamb. 2. Circumcision was instituted , as appears , Rom. 4. 11. to be a seal of the righteousnesse of faith . But for the same end also was baptisme instituted , to be a seal of the covenant of grace , and the free remission of our sins by faith . And though children in the old law before eight dayes had not actuall faith , nor could make profession thereof , yet they received the sacrament thereof . Therefore by the same reason children under the gospel , though they have not actuall faith , nor can make profession thereof , yet may and ought to receive the sacrament of baptisme , which is a seal of the covenat of grace , and righteousnesse by faith . Children ought not to be baptized , because there is no command for it . Mark , I pray , how uncertain they are in their grounds ; sometimes they say that children are not to be baptized , because they have not actuall faith , which I overthrew but even now ; sometimes , because there is no commandement for it . Which as the future arguments disprove , so , see a punctuall refutation of this answer . Infra art . 2. ob . jâ Prove it by scripture that they ought to be baptized . So I will : first , I will alledge you the text of scripture , and then frame my argument from it ; the place of scripture is , Ioh. 3. 5. Verily , verily , I say unto you , except a man he born of water , and of the spirit , he cannot enter into the kingdom of God. My argument from this place for the baptizing of infants is this : If none can enter into the kingdom of God , but those that are born of water and the spirit ; that is , those that are baptized with water , and regenerated by the spirit , then is there a necessity of baptizing children , or else they cannot enter into the kingdom of God ; ( that is , ordinarily ) for we must not tye God to outward means . But the former is true . Ergo , the latter . By this your reason it would follow that all that are baptized are regenerated , and none regenerated but those who are baptized ; what becomes then of those who dye without baptisme ? I conceive the same of them as of those among the Jews who dyed before they were circumcised ; we leave them to the mercy of God , conceiving charitably of their salvation , because the children of the faithfull are comprised in the covenant , Gen. 17. 7. and Acts. 2. 39. and the Apostle saith , They are holy , 1 Cor. 7. 14. All that I will conclude from this place , is , that no children enter into the kingdom of heaven by the ordinary way chalked out by Christ but those who are baptized ; or , which comes all to one , that the sacrament of baptisme ought to be administred to children , as the ordinary means of their salvation . This text speaks not of children , but of men ; children are not men , You might as well and better say , that women are not men ; and doe you think that women ought not to be baptized ? this text speaks of children as well as those in riper years , male , or female ; for , as the Apostle speaketh , In Christ there is no difference of sex or age . All that are to enter into the kingdom of God , ought to be born of water and the spirit . But children enter into the kingdom of God as well as men of ripers years . Ergo children ought to be born again with water , &c. How prove you that children enter into the kingdom of God ? All those that are holy enter into the kingdom of God. But the children of the faithfull are holy , 1 Cor. 7. 14. Ergo they enter into the kingdom of God. The Apostle meaneth that such are not bastards . At which the company laughing , as a ridiculous answer , as if all that were not bastards were holy ; or that no children could be holy in the Apostles sense who were base-born . Another Anabaptist came in , and propounded a question concering Lay-mens preaching . I will prove unto you M. Doctor , that neither you , nor such men as you are ought to preach , but such only ought to perform that office of preaching , as are appoynted by us . How prove you that ? Those who are ordained ministers by ungodly men , ought not to preach . But you , and others as you are , be ordained by ungodly men . Ergo , you ought not to preach . I denie both your propositions . First , because although we should suppose the bishops , who ordained ministers , to be ungodly men , yet if they were themselves lawfully ordained , and had power of imposition of hands , the ministers ordained by them , may and ought to discharge their function . Iudas the Apostle , and Nicholas the deacon , were ungodly men ; yet the ministeriall acts they did , either in preaching the word , or administring the sacraments , were never accounted void . Secondly , I denie that our bishops were ungodly men . They that persecute good men are ungodly men . But all your bishops persecute good men . Ergo , the bishops are ungodly men . I answer : first , some of our bishops never persecuted any man ; as namely , the Arch-bishop of Armagh , and bishop Potter . Secondly , though some of our bishops by their places , as they were high commissioners , punished some men by Mulcts , imprisonments , or other censures ; yet they persecuted no godly man , but executed justice upon delinquents : namely , factious schismaticks that disobey the Kings ecclesiasticall laws , and disturb the peace of the church . Yea , but they are good men whom your bishops persecute , and you cannot except the bishop of Armagh ; for when I was called in question before the high commission , the Primate of Ireland sate there , and by silence gave consent . The Primate of Ireland was never a Judge in our high commission in England , as it is well known : sometimes he might sit with the rest , but he had no power to give sentence in the high commission in England ; and if I might know truly for what cause you were brought into the high commission , I doubt not but to prove the sentence given against you to be just ; for you are one who come not to church , nor will hear our preachers , but only some of your own sect , and those no better then meer Lay-men . We do no read of any such distinction in the word of God , as Lay-men and Clergy-men , these are popish distinctions ; the word . Lay is not in all the scriptures . No more is the word Trinity , nor sacrament , nor many others read in scripture , yet the sense of them is there , and so is the distinction of Clergy and Laitie ; for God commandeth that the people should learn the law from the Priests mouth ; the Priests were no other then the Clergy , and the common people then the Laity . Their Priest-hood was not the same with yours . It was the same for substance , but not for ceremony and manner of worship ; their Priest-hood was typicall , ours evangelicall ; they by the figures of the ceremoniall law fore-shewed Christ to come , we preach that Christ is come . Can you prove any such distinctions in the new testament ? We can : for we read in the new testament of pastours and flocks ; they who feed with the word , are the Clergy ; and the flocks who are fed , are the Laity . All are not pastours or teachers , 1 Cor. 12. 29. Are all Apostles ? are all Prophets ? are all Teachers ? That is , all are not so . Deacons preached , they were Lay-men , therefore may Lay-men preach ; I instance in Steven , &c. The Deacons were not meer Lay-men , but men full of the holy Ghost , and of wisedom , upon whom the Apostles layd their hands , Acts 6. 6. Prove that any preached who had not imposition of hands . Here that Anabaptist failing , Cufin undertook it , saying ; In the 8. of the Acts we read plainly , that , after that great persecution of the church at Jerusalem , they were all scattered abroad throughout the regions of Judea , and Samaria , except the Apostles ; and that they who were scattered abroad went every where , preached the gospel ; and that God gave a blessing to their preaching , it is plain , Acts 11. 19. Again , ( Peter saith ) 1 Pet. 4. 10. As every man hath received the spirit , even so minister the same one to another , as good stewards of the manifold grace of Christ. If God have given us a talent , it is our duty to improve it . They that were scattered and preached the gospel , were such as the Apostles had layd hands on , and sent to preach , and among them Philip the Deacon there mentioned . For the text of S. Peter ; he speaketh not there of publike preaching , and administring the sacraments , which appertaineth only to pastours by their speciall function ; but of edifying one another , and teaching and admonishing in private , according to the precept of S. Paul , Colos. 3. 16. Let the word of God dwell richly among you , in all wisedom , teaching and admonishing one another : this was no publike preaching , or expounding the word , but godly conference in private houses with those whom they met , such as every godly master of a family useth in his house , instructing his children and servants the best that he can , telling them their duty out of Gods word . It is true , in time of persecution we read of one Frumentius a Lay-man , who in his travailes converted some to the christian faith , confirming the truth of christian religion by scriptures . That is all we desire to do , as Frumentius did . That was no preaching publikely by vertue of a pastorall function , or expounding scriptures , but holy conference and exhortation ; such as that of Aquila and Priscilla . And the historian addeth , after the church had notice how God blessed Frumentius his labours , in turning many heathen to christinity ; the bishops sent ministers unto them , to confirm them and administer the sacraments unto them ; and himself also received holy orders , to accomplish that work which he had so happily begun . The scripture puts no difference betwixt publike and private ; it is as lawfull to worship God in a private house , to preach there , as in one of your Steeple-houses . The Apostle puts a difference , 1 Cor. 11. 22. What ? Have you not houses to eat and to drink in ? Or despise ye the church of God ? The word in the originall is ecclesia , not templum , which never signifieth your Steeple-house in all the scripture . The word ecclesia is taken diversly in holy scripture : sometimes , 1. For a company of men , and that either of the wicked , as Psal. 26. 5. Odi ecclesiam malignantium . Or , of the godly , Acts 20. 28. & 11. 26. &c. 2. For the place of their publike meeting ; and so the word ecclesia is here taken . If the people of God meet in a private place , is not that then the house of God ? There is a publike house of God , that is , a place sequestred from common use , and dedicated to Gods service , and there is a private house of God , as we read Ro. 16. 5. where some of the faithfull privatly meet , and that also is called the church ; greet the church in thine house : & in such private houses it is lawful to preach in time of persecution , but not now , when we have publike churches for the service of God , to which we may and ought to repair , and in these churches no lay-man ought to preach , nor at all exercise the pastorall function , either there or any where else . Which I prove by two reasons especially . First , none ought to take upon them the office of pastour , or minister of the word , who are not able to reprove and convince Hereticks , and all gain-sayers : but your lay and unlettered men are not able to convince Hereticks , and stop the mouths of gayn-savers , because they can alledge no scripture but that which is translated into their mother-tongue , in which there may be and are some errours : for , though the Scriptures be the infallible word of God , yet the translators were men subject to errour , and they sometimes mistook . Will you say that those learned men who translated the bible at Geneva committed any error in their translation ? I will ; and for instance , Luke 22. 25. in the Geneva translation , printed 1569. we read , the Kings of the Gentiles reign over them , and they that beare rule over them are called gracious Lords : whereas in the originall it is Euergetai , that is , benefactors , or bountifull ; yet this place hath bin much urged against the titles of our Arch-Bishops and Bishops , as if Christ forbad any ministers of the gospell to be called by the titles of Lords or gracious , wheras there is never a word in the text that signifieth either Lord or gracious , neither d●th Christ there speak only to the ministers of the gospell , but to all Christians . Besides this , I could produce many other errors in that translation , which are corrected in the Kings translation . Though we cannot prove the letter to be well translated , that matters not much , for the letter of the scripture is not scripture . That 's blasphemy , I pray take notice of it , he denyeth the letter of the Text to be scripture . The letter of the word of God is not scripture , without the revelation of the spirit of God ; the word revealed by the spirit is scripture . Very fine doctrine ; if God reveal not to us the meaning of the scripture , is not the letter of the text scripture ? By this reason , the greatest part of the Revelation , and other difficult texts of scripture should not be scripture , because God hath not revealed to us the meaning of them . Here one that stood by demanded of the Anabaptist ; how prove you the bible to be Gods word ? By experience . For , whatsoever is written in the word of God commeth to passe , concerning Christ and Anti-christ ; experience is the best doctor that teacheth us . This reason alone will not prove the bible to be Gods word ; for Moses saith , If a false prophet shall arise , and fore-tell any thing , and it come to passe , Deut. 13. 2. thou shalt not hearken to the words of that prophet , for the Lord thy God proveth you ; it is true , that argument with others makes a good proof . There is no false prophet in the scripture , the pen-men thereof were all true prophets , and spake from the mouth of God. I grant you , they did ; yet by this argument alone you cannot convince an Atheist , or a Mahumetan : for in Mahomets Alc●●ron it is said , that Mahomet was a true prophet , and that the Angel spake to him from God ; you see to what a miserable plunge you are put , if you have no more knowledge then meerly the translation of the English bible . Secondly , for the event of prophesies you speak of , how prove you the event of them ? For the events of the latter prophesies are not set down in scripture ; as namely , of the destruction of the temple , and the dispersion of the Jews into all nations . Travellers can testifie the truth of that . Besides , some here , I doubt not , can witnesse . I believe it ; but these travellers their report , and the testimonie of those witnesse you speak of , are no ground of our christian faith ; you see therefore that you are still to seek , and not able to convince any Jew , Pagan , or Mahumetan , out of your translated bible without other helps of learning , which you want . Secondly , I prove that none of your Lay-men , who have not received holy orders , may take upon them the sacred office of preaching the word , and administring the sacraments . The office of a minister is a holy office , which none may meddle with but those who have a lawfull calling thereunto . To which purpose I alledged divers texts out of the new testament before : whereunto I will adde the fearfull judgments of God in the old testament , which fell upon Lay-men who medled with the priests office . As first , the judgment that fell upon Corah , Dathan , and Abiram , Numb . 16. 3 : Ye take too much upon you , seeing all the congregation is holy , every one of them , and the Lord is amongst them : wherefore then lift ye up your selvs above the congregation of the Lord ? v. 28. And Moses said , if these men diethe common death of all men , or if they be visited after the visitation of all men , the Lord hath not sent me . v. 31. And assoon as he had made an end of speaking all these words , the ground clave asunder that was under them , v. 32. And the earth opened her mouth , and swallowed them up with their families , and all the men that were with Corah , and all their goods . Secondly , Uzza , who put forth his hand to stay the Arke , 2 Sam. 6. 6. 7. And when they came to Nachons threshing floor , Uzza put his hand to the Arke of God , and held it , for the oxen did shake it . v. 7. And the Lord was very wroth with Uzza , and God smote him in the same place for his fault , and there he dyed by the Arke of God. Thirdly , upon Uzziah , who , for taking upon him to offer incense which belonged to the priests office , was stricken with a Leprosie that clave to him till his death , 2 Chron. 26. 18. 19. 20. 21. And they withstood Uzziah the King , and said unto him , it pertaineth not to thee , Uzziah , to burn incense unto the Lord , but to the priests , the sons of Aaron , that are consecrated for to offer incense : go forth of the Sanctuarie , for thou hast transgressed , and thou shalt have no honour of the Lord God. Then Uzziah was wroth , and had incense in his hand to burn it ; and while he was wroth with the priests , the Leprosie rose up in his fore-head , before the priests , in the house of the Lord , besides the incense Altar . And when Azariah the chief priest with all the priests looked upon him , behold , he was Leprous in his fore-head , and they caused him hastily to depart thence , and he was even compelled to go out , because the Lord had smitten him . And Uzziah the King was a Leper unto the day of his death , and dwelt as a Leper in a house apart , because he was cut off from the house of the Lord. Fourthly , upon husband-men and heards-men , that took upon them to prophesie , Zach. 13. 4. 5. 6. And in that day shall the prophets be ashamed , every one of his vision , when he hath prophesied ; then they shall wear a rough garment no more to deceive . But he shall say , I am no prophet : I am a husband-man ; for men taught me to be an herds-man from my youth up . So you artificers may be ashamed of your prophesying , and say , I am a trades-man ; I am no prophet ; men taught me to exercise a handy-craft from my youth . At this , one Cufin being very angry , said ; M. Doctor , I am more lawfully called to preach the word then you ; and that I will prove by scripture . You will have a hard task of it ; for neither my name , nor yours , are found in scripture ; neither is there any colour in all Gods word for any Lay-mans preaching ; much lesse such an illiterate artificer as you are . He that is called by saints to preach , is better called , then he that is called by ungodly men . * But I am called by saints . Ergo my calling is better then yours . You are like the Pharisees , who justifie your selvs ; what arrogancie and pride is it in you , to tearm your societies a company of saints ? Neither were you called by saints , nor I by ungodly men . I am called by those who live in no known sins . But you are called by bishops , who lived in known sins . Ergo , I am more lawfully called then you . Such a company of saints , as you are , two of your holy society was , lately accused for a Rape . How can you know that none of your society live in known sins , who cannot say so of your self ? Much lesse of any of them . For I appeal to your own conscience , whether you and they in your prayers to God do not ask him forgivenesse as well for sins against conscience , as for sins of ignorance ; as well for known as unknown sins : besides , have you no idle thoughts , or fleshly lusts , or desires in you ? I do not deny but I have . And do you not know that these are sins ? I know they are . Then by your own confession you live in known sins . Though I know them , yet I do not approve of them . And can you prove , that he who ordained me approved himself in any known sin ? He , who ordained me , was a learned , grave , and religious bishop , who lived and dyed without spot or taint ; and I cannot sufficiently admire your boldnesse , who charge him who ordained me with walking in known sins , and approving them , who knew not the man who he was : take heed of these flanders , the tongue that lyeth slayeth the soul. Whosoever he was , he was but a particular man , and Christ gave the power of ordaining to his church , not to any particular men . Though Christ hath given this power to the church , yet some particular men in the church ought to execute this power of ordination . The issue of the conference was ; first , the Knights , Ladies , and Gentlemen gave the Doctor great thanks : secondly , three of the Anabaptists went away discontented , the fourth seemed in part satisfied , & desired a second meeting ; but the next day , conferring with the rest of that sect , he altered his resolution ; and neither he , nor any of that sect ever since that day troubled the Doctor or any other Minister in the Borough with any second chalenge . Finis . Additions to the former Conference . IN the conference above mentioned , D. F. promised to prove the baptisme of children : 1. By scripture . 2. By consent of the universall church . And 3. by evident reason . And the arguments drawn from the first head he prosecuted , but was not permitted at that time to urge the arguments drawn from the second and third heads : yet , because they were desired by some persons of note , it was thought fit they should be added to the former . Next to the arguments drawn from expresse testimony of scripture for the baptisme , of children , we have a most forcible argument drawn from the consent of the universall church , testified by their constant practise of admitting children to baptisme , even from the Apostles dayes unto this present . This argument , if it be well weighed , is of very great moment , and may convince the conscience of any ingenuous Christian. For no Christian doubteth , but that the Apostles were inspired by the holy Ghost , and Christ promised his spirit to lead his church into all truth ; which promise he hath hitherto made good in such sort , that it cannot be proved that ever the whole church of Christ unversally erred ; it is true , particular churches have erred , and may erre , and generall councels , which the schools tearm the representative church , are subject to error , and have sometimes decreed heresie and false-hood for truth ; but the formall church as they speak , that is , all the assemblies of Christians in the world cannot be impeached with error at any time : whence I thus frame my argument . That which the Apostles in their dayes began , and the whole christian church scattered over the face of the whole earth hath continued in all ages , and all countries where christianity hath been , and is professed , cannot be an erroneous practise . But the catholike christian church , in all places and ages , even from the Apostles times , hath admitted the children of faithfull parents to holy baptisme . Ergo the practise of christening children cannot be erroneous or unwarrantable , as the Anabaptists teach . The major or first proposition is already sufficiently proved ; the minor or second proposition is proved by the testimony of Origen for the Greek church , and S. Austin for the Latine , and the Ecclesiasticall stories in all ages . Origen , in his Commentarie upon the sixt chapter of St. Paul to the Romans , having alledged the words of the prophet David , Psal. 51. 5. I was born in iniquity , and in sin hath my mother conceived me ; addeth , proper hoc ecclesia ab Apostolis traditionem accepit parvulis dare baptismum ( for this reason , namely , because all are conceived in sin ) the church hath received a tradition from the Apostles to administer baptisme to little infants . And St. Austine , l. 10. de genesi ad literam , c. 23. Consuetudo matris ecclesie in baptizandis parvulis non spernenda est , nec omnino credenda esset nisi Apostolica esset traditio ; the custome of our mother the church , in baptizing infants , is no way to be sleighted or rejected ; neither were it at all to be beleeved if it were not an Apostolicall tradition . As for the continuance continuance of it , the hystorie of all ages of the church confirms it ; neither can there be brought an instance in any Christian church in the world that denyed baptisme to children , til this sect arose in Germany , since the reformation began there , in the dayes of Henry the eight . After the testimonies of scriptures , and the practise of the catholike church , we have a third proof drawn from evidence of Reason ; against which , if it be excepted that the eye of reason in matter of faith is but dim ; and therefore , that such arguments are no way convincing : I answer , that it is true , that such arguments drawn from reason , as have no other ground but philosophicall axioms , or sensible experiments are of little force in matter of faith , which is above reason ; but such reasons as have ground and foundation in scripture , and are firmly built upon those foundations , are of exceeding great force , and such are those I purpose to alledge . First , where the disease is , there ought the remedy to be applied . But the disease , to wit , originall sin is in children , as well as men . For , all have sinned in Adam , Rom. 5. 12. and are by nature the children of wrath , Ephesi . 2. 3. Ergo , the remedy which is baptisme , ought to be applied to children as well as men . Secondly , those who are comprised within the covenant of grace , ought to be admitted into the church by baptisme . For to them appertain both the promises of the new testament and the seal thereof , which is baptisme . But the children of the faithfull are comprised within the covenant of grace , Gen. 17. 7. I will establish my covenant between me and thee , and thy seed after thee , for an everlasting covenant . Ergo , children ought to be admitted into the church by baptisme . Thirdly , no means of salvation ought to be denyed to the children of the faithfull , whereof they are capable . But baptisme is an outward means of salvation , whereof children are capable under the gospel , as well as the children of the Jews were capable of circumcision under the law . Ergo , baptisme ought not to be denied to children . Fourthly , all those who receive the thing signified by baptisme , ought to receive the outward sign . It is the argument of St. Peter , Acts 10. 47. Can any man forbid water that these should not be baptized , which have received the holy Ghost as well as we ? But the children of the faithfull receive the thing signified by baptisme ; to wit , regeneration and remission of sins . Ergo , they ought to receive the sign ; to wit , the baptisme of water . The proposition or major is proved alreadie ; the assumption or minor is thus proved ; Christ bad children come to him , and he blessed them ; ( and said ) of such is the kingdom of God , Mar. 10. 16. and that their Angels continually behold his Fathers face in heaven , Mat. 18. 10. and unlesse the Anabaptists will grant that children are regenerated , and receive remission of sins , they must needs hold that all children are damned , which is a most uncharitable and damnable assertion . The ANABAPTISTS Objection . Yea , but the Anabaptists object , Mat. 28. 18. Go teach all nations , baptizing them . Whence they would infer that none are to be baptized but those to whom the gospel hath before bin preached ; & consequently , that children ought not to be baptized before they can hear and understand the gospel preached to them . ANSWER . 1. The setting preaching before baptizing doth no more prove that preaching must alwaies go before baptisme , then the naming repentance before faith , ( Mar. 1. 15. Repent , and beleeve the gospel ) proves , that repentance goeth alwayes before faith , which the Anabaptists themselves hold not . 2. Christ setteth in that place preaching before baptizing for two reasons , neither of which make any thing against the baptisme of children . The first is , because it is the more principall act of the ministeriall function , for it is preaching which through the operation of the holy Spirit begetteth faith , which the sacraments only confirme ; preaching draweth the instrument as it were of the covenant between God and us , whereunto the sacrament is set as a seal . Secondly , because Christ there speaketh of converting whole nations to the Christian faith , in which alwayes the preaching of the word goeth before the administration of the sacraments . For , first men beleeve , and after are admitted to baptisme , but after the parents are converted , their children being comprised within the covenant are admitted to baptisme ; and whensoever any proselyte is to be made , this course is likewise to be taken , they must professe their faith before they be received into the church by baptisme : but the case is different in children , they have neither the use of reason to apprehend the gospel preached unto them , nor use of their tongue to professe their faith , and God requireth no more of them then he hath given them ; the like course God himself took in the old law , before any men of riper years were circumcised , the commandement of God was declared , and his covenant made known unto them , but children were circumcised the eight day before they were capable of any preaching unto them , or such declaration . Nothing remaineth , but that the two objections concerning the doctrine of the Trinitie in the beginning propounded by D. F. for no other end , but to try how well verst these ring-leaders of the Anabaptists were in the more necessary points of catechisme ; he answered : The first was framed out of Ioh. 17. 3. This is life eternall , to know thee to be the only true God , and whom thou hast sent , Iesus Christ. If the Father be the only true God , how is the Son or the holy Ghost very God ? Hereunto the Anabaptists gave two answers ; the first , blaspemous , the second , unsufficient and impertinent , as appears in the beginning of the conference . The true answer is , that Christ , Ioh. 17. prayeth to God , and not to any of the three Persons particularly ; for though he useth the word Father , v. 1. yet Father is not there taken for the first Person in Trinity , but as a common attribute of the deity , as it is also taken , Mat. 6. 9. Our Father , v. 14. your heavenly Father , Gal. 1. 4. God and our Father . Jam. 1. 27. Before God and the Father . 1 Pet. 1. 17. If you call him Father , who judgeth without respect of persons : So then , the meaning is , O God , Father of heaven and earth , This is life eternall , to know thee to be the only true God , and whom thou hast sent , Iesus Christ. According to which interpretation , this text is parallel to that of the Apostle , one God , and one Mediator betwixt God and man ; the man , Christ Iesus , 1 Tim. 2. 5. The second objection was out of Ioh. 15. 26. The spirit of truth which proceedeth from the Father . If the spirit proceed from the Father only , how do we say in the Nicen creed , and that other of Athanasius , and in the Letany , which proceedeth from the Father and the Son ? To this none of the Anabaptists gave any answer at all , yet the answer is very easie ; for the spirit is said to proceed from the Father in the place above alledged , because he proceedeth from the Father originally , not because he proceedeth from the Father only , for he is elsewhere called the spirit of the Son , as well as of the Father , Gal. 4. 6. And in this very text , Ioh. 15. 26. it is said , the spirit whom I will send you from the Father ; which sheweth that the holy Spirit hath a dependance from both . To whom , three Persons and one only true God , be ascribed all glory , honour , power , and dominion , for evermore . FINIS . A TRACTATE against the ANABAPTISTS . CHAPTER I. Of the name and severall sorts of Anabaptists . THe name Anabaptist is derived from the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifieth are-baptizer ; or at least such an one who alloweth of , and maintaineth re-baptizing ; they are called also Catabaptists from the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying an abuser or prophaner of baptisme . For indeed , every Anabaptist is also a Catabaptist ; the reitteration of that sacrament of our entrance into the church , and seal of our new birth in Christ is a violation and depravation of that holy ordinance . Of these Anabaptists , or Catabaptists , who differ no more then Bavius and Maevius ( of whom the poet elegantly writeth , Qui Bavium non odit , amat tua carniua Maevi ) Alstedius maketh fourteen sorts : first , the Muncerians , 2. the Apostolical , 3. the Separatists , 4 the Catharists , 25 , the Silents , 6. the Enthusiasts , 7. the Libertines , 8. the Adamites , 9. the Hutites , 10. the Augustintans , 11. the Buchedians , 12. the Melchiorites , 13. the Georgians , 14. the Menonists . But in this , as in other things , he is more to be commended for his diligence in collection , then for his judgement in election . For although there are schismaticall and hereticall persons , that have neer affinitie with Anabaptists , known by all these names : yet these are not so many distinct and severall sorts of Anabaptists . For some of these differ only in respect of their doctors or teachers , and not of their doctrines , as the Muncerians , Hutites , & Menonists ; others were hereticks , more ancient then the Anabaptists properly so called : as namely , the Apostolicall , the Catharists , the Adamites , and Enthusiasts ; though as I shall shew hereafter , some of our present Anabaptists trench upon their heresies ; the Augustinians , Melchiorites , and Georgians are Anabaptists , & aliquid amplius ; though they agree with them in their main doctrine of re-baptizing , yet they go beyond the ordinary Anabaptists , holding far more damnable tenents then they . For the Augustinians beleeve that none shall enter into paradise till the prince of their sect , Austine the Bohemian shall open the way . The Melchiorites expect Melchior Hofmannus to come with Elias to restore all things before the last day . The Georgians blasphemously boast , that their master David George was a holy person , composed and made of the soul of Christ , & the third person in the Trinitie . Lastly , he omitteth one sort of Anabaptists , called Hemerobaptists , who in the summer time quotidiè baptizabātur , were christened every day ; senserunt enim aliter non posse hominem vivere , si non singulis diebus in aqua mergeretur ita ut abluatur & sanctificetur ab omni culpô . To leave therefore these detestable Sectaries , whom to detect is to consute , and to name is everlastingly to brand ; there are but three only sorts to whom that name properly and peculiarly appertaineth . The first broached their doctrine about the year , 250. which was this ; That all those who had been baptized by Novatus , or any other hereticks , ought to be re-baptized by the orthodox pastours of the church . The second broached theirs about the year , 380. which was this ; That none were rightly baptised , but those that held with Donatus , and consequently , that all other , who had received baptisme in the catholike church , by any other save those of his partie , ought to be re-baptized . The third broached theirs in the year 1525. which was this ; That baptisme ought to be administred to none , but such as can give a good account of their faith ; and in case any have been baptized in their infancie , that they ought to be re-baptized after they come to years of discretion , before they are to be admitted to the church of Christ. For the first sort , though their opinion and practise were erroneous , yet some conceive , — causas habet error honestas , that they had very plausible pretences for it ; namely , that hereticks were miscreants , and had no place themselvs in the true church of God ; and that therefore they had no power by their baptisme to admit any into it : that they had not the holy Ghost , and therefore could not confer the gifts thereof upon any : that they were foul themselvs how then could they by their baptisme wash others clean ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Against this opinion and practise of theirs , Pope Stephen mainly opposed himself , and in a Synod held at Rome condemned it , as being repugnant to the tradition of the church ; which , as he affirmeth , received hereticks upon their submission , & recantation of their heresies , without re-baptizing them . But St. Cyprian , a famous bishop in Africa in those dayes , and afterwards a glorious Martyr , took Pope Stephen to task , refelled his argument drawn from unwritten tradition by scripture , and in a provinciall Synod held at Carthage , whereof he was president , Anno Dom. 258. with the joynt suffrages of 87. bishops , condemns the sentence of the Roman Synod , and determines the flat contradictorie thereunto ; namely , that the baptisme administred by hereticks was invalid and Null ; and that all that had no better baptisme ought to be brought again to the font , and be christened anew , & no otherwayes to be accounted members of the true church . And truely Erasmus , in his Preface to his Edition of St. Cyprian , affirmeth it to be an even lay between both opinions ; and that though the church in latter ages took part with Stephen , yet that they might as well have confirmed St. Cyprians opinion , without any prejudice at all to the catholike faith . Howheit , with Erasmus his good leave be it spoken , whosoever shall dive deep into the point , and ponder what St. Austine hath written in his exquisite tractates against the Donatists , especially in his third book , where professedly he scans all the arguments alledged by St. Cypran , and his colleagues in the above-named third Synod at Carth●go , will find that St. Cyprian had the better parts and gifts , but yet the worst of the cause ; and therefore in the first and most celebrious councell of Nice it is ordered , can . 8. that the Catharists or Novatians , who shall renounce their heresie , and seek to be reconciled to the church , shall be received by imposition of hands , without requiring any new baptisme of them : yet in the nineteenth canon it is decreed , that is the hereticks , called the Paulians , ( taking that name from Paulus Samosatenus ) fly to the catholike church , that they shall be re-baptized by all means . By which seeming contradiction of the decrees of this most sacred Synod , as it were by the collision of flint stones , the fire of truth is thus clearly beaten out . That we must distinguish of hereticks , whereof some destroy the foundation , as the Paulians , Gnosticks , Cataphrygians , and the like ; others held the foundation , but built upon it hay and stubble , as the Catharists , and Novatians , and such hereticks as had a right beliefe in the blessed Trinitie , and the natures and offices of Christ , yet upon this good seed , super seminarunt zizania : some depraved the essentiall form of baptisme prescribed by our Saviour , as did that Arrian of whom Nicephorus writeth ; that after he had used an hereticall kind of form , & dipt his hand in the font to christen the child , all the water suddainly vanished away : others , though they had ill opinions concerning other articles of faith , yet were right in doctrine of the Trinity , and maintained the true form of baptisme ; and all those , who were baptized by these latter sort of hereticks , the church held their baptisme good , and therefore did not re-baptize them when they received them into the church , but only enjoyned them publikely to renounce their errours : but those who had been baptized by the former sort of hereticks , in regard their baptisme was indeed no baptisme , the church appoynted , agreeably unto this decree of the Synod of Nice , that they should not be admitted without a new baptisme . For the second sort of Anabaptists , they were far worse then the former ; for they made a separation from the catholike Christian church , holding that none were members thereof , but those that held with Donatus , all other they accounted no Christians ; and therefore , if any were converted , or rather perverted to their heresie , they christened them again . The former sort of Anabaptists were accounted only erroneous and schismaticall , but not heretical ; but these were stigmatized for heretiks also , and that deservedly , for confining the church of Christ only to Africa , and their sect there : they consequently denied a main article of the Creed , ( viz. ) Credo sanctam ecclesiam catholicam , I beleeve the holy catholike church , and the communion of saints . Yet with these hereticks and schismaticks , our Iacobites , Brownists , and Barrowsts , symbolize ; for , as the Donatists refused communion with the catholike church , in regard of some scandalls they observed in it , so do these separate from the true church of England in regard of some abuses , and , as they tearm them , popish corruptions in it . As they excluded all from hope of salvation , who were not of their pure precise sect , so these go not much behind them in their uncharitable censures of all those who are not of their fraternitie ; and as St. Austine complains of the Donatists , that wheresoever they bore sway , they brake down the communion tables ( which he there metaphorically tearmeth Altars ) and defaced the churches : so we have had but too just cause to complain of the like out-rages committed by some of the Zelots of that strain , though some of them of late have not escaped the heavy judgment of God for it . For the third sort of Anabaptists , they have sunk deeper in the former quag-mire , & are drowned over head & eares in it . For they not only nullifie all baptisme , administred either by Romish priests , or orthodox Protestants , but condemn baptizing of children simply , which neither the first nor the second sort of Anabaptists did ; for both the Novatians and Donatists , yea , and Pelagians too , though they denied originall sin , yet they all allowed and practised the baptisme of infants . The author of this third and worst sect of Anabaptists , was , as some say , * Muncerus ; as others , * Balthasar Pacimontanus , against whom Zuinglius wrote ; as others , Carolstadius ; but I subscribe to Melancthou , who lived in those times , and could not but be very well acquainted with those passages which fell out near the place of his residence . And he affirmeth , as I said before , that Nicholas Stock was the first that broached Anabaptisme in Germany . This Stock affirmed , that God spake to him by an Angel , and revealed his will to him in dreams promising him the place of the Angel Gabriel : in this mans school was Tho. Muncer bred , who kept such a racket in Alset , a citie in the borders of Thuringia , and after him Iohn Leydan , and Cniperdoling , who in the year 1532. infected and infested also Munster ; wherein , though they consul'd it , and king'd it for a time ; yet in the end were taken , pinched with fiery pincers , and after stab'd to the heart with daggers , and their bodies shut up in iron cages , which were hung upon the highest steeple in Munster , where they dance in the aire . And as Garnet the Jesuit , the great patron and practiser of equivocation in his life time , is said to have equivocated in some sort after his death , for two faces of his were shewed by Roman catholikes ; the one upon an iron pole , the other upon a straw : so these ring-leaders of the Anabaptists , who stickled so much for re-baptizing in their life time , have been a thousand times re-baptized since their death , by every shower of rain beating through their iron lettice . CHAP. II. Of the errors of the Anabaptists , both common to other sects , and those which are peculiarly their own . THose , who have raked into this mud , find severall beds of these slippery Eels , or rather indeed Lampreys ; for they have all of them some string or other of poyson in them . Their errours they rank into three kinds . First , ecclesiasticall , or in point of the church , or matter of faith . Secondly , politicall , or in point of policie , or matter of state . Thirdly , oeconomicall , or in point of family-government . First , their ecclesiasticall errors , such as peculiarly concern the doctrine or discipline of the church , are , First , a That Christ took not flesh from the Virgin Mary , but that he past through her as the Sun beams do through glasse , or rain through a spout . Secondly , b That there is no originall sin . Thirdly , c That children ought not to be baptized . Fourthly , d That such as have been baptized in their infancie , ought to be re-baptized when they come to years of discretion . Fifthly , e That Lay-people may preach and administer the sacraments , Gastius p. 35. Anabaptistae sumunt sibi omnes praedicandi officium . Sixthly , f That men have free will , not only in naturall and morall , but also in spirituall actions . Seventhly , g That absolution and the church-peace ought to be denied to such who are fallen into any grievous sin ; yea , though they repent of it . Eighthly , h That Luthers doctrine is worse then the Popes . Secondly , their politicall errors , or in matter of state , are , First , i That the people may depose their magistrates and chief rulers , Sleid. ib. licere plebets in magistratum arnia sumere . Secondly , k That a Christian with a good conscience may not take upon him , or bear the office of a magistrate , or keep any court of Justice . Thirdly , l That none may administer an oath to another . Fourthly , m That no malefactors ought to be put to death . Thirdly , their oeconomicall errors are , First , n That no man hath a proprietie in his goods , but that all things ought to be held in common . Secondly , o That it is lawfull to have more wives then one at once . Thirdly , p That a man may put away his wife , if she differ from him in point of religion , and be not of their sect . These indeed are the most of their known errors , yet all the Lampreys are not found in these beds , there be some straglers ; and to the end that none of them escape , we will put them all as it were into two great weels . All the errors of the Anabaptists are of two sorts . First , such as they hold in common with other heretiks . Secondly , such as are peculiar to their sect . First , concerning the common errors , we are to note , that as the wild beasts in Africa meeting at the rivers to drinke , engender one with another , and beget strange monsters ; whence is that proverb , semper Africa altquid apportat novi : so diverse kinds of heretiks and schismatiks meeting together at unlawfull conventicles , and having conference one with the other , have mingled their opinions , and brought forth mungrell heresies . Epiphanius instanceth in diverse ancient heretiks , but I shall only at this time in those heretikes I am now to deale with , viz. the last and worst sort of Anabaptists ; these joyn their opinions , and , if I may so speake , engender First , q with the Millenaties ; and their joynt issue is , That Christ before the day of judgement shall come downe from heaven , and reigne with the saints upon earth a thousand yeares ; in which time they shall destroy all the wicked , binding their Kings in chaines , and their Nobles in links of iron . Secondly , r with the Catharists or Novatians ; and their joynt issue is , That they are a communion of all saints , and that none that hath fallen into idolatrie , or any other grievous crime , for which he hath beene excommunicated , ought to be restored upon his repentance , to the church . Thirdly , s with the Donatists ; and their joynt issue is , That in the true church there are no scandals , or lewd and vitious livers ; that the church of Christ is confined to their sect ; that we ought to separate from all assemblies of Christians , wherein there are any abuses or scandals , yea , though the church alloweth them not , but seeketh to reforme them ; that all such as have been baptized by any other then those of their sect , ought to be rebaptized . Fourthly , t with the Priscillianists ; and their joynt issue is , That Christ took not flesh from the Virgin Mary . Fifthly , u with the Adamites ; and their joynt issue is , That clothes were appointed not so much to cover shame , as to discover sinne ; and that therefore they being such as Adam was in his innocencie , ought to goe naked and not to be ashamed . Sixtly , w with the Apostolici ; that is , a sort of hereticks , who perversely and preposterously imitated the first Christians in the dayes of the Apostles : and their joynt issue is , That none ought to possesse any lands or goods to himself , but that they ought to have all things in common . This was Mu●●erus his doctrine at Alset , and it very much took with the common people ; who presently left working , and what they wanted they took by force from them that had it . Seventhly , x with the Enthusiasts ; and their joynt issue is That the Scripture is not our onely rule of faith , and manners , but that God revealeth his will to his children at this day by visions and dreams : and therefore Iohn of Leidan , after he had set himself to sleep , and had dreamed three dayes and n●ghts , when hee awaked , fained himselfe speechlesse and called by signes with Zacharie for a table-book , or pen and ink , and there writeth down certaine positions as revealed to him from God , and commanded the preachers to publish them : the first and principall whereof was , that a man was not tyed to one wife , but that he might have more ; and this doctrine he put presently in practise , martying three wives at once , and fifteene before he left . Eightly , y with the Iesuites ; and their joynt issue is , That it is lawfull for the people to lay hands upon the Lords anoynted , and depose and slay hereticall and wicked magistrates : the Iesuites hold this to be lawfull , after a declaration and sentence of deprivation by the Pope ; the Anabaptists upon a revelation from one of their prophets . And this doctrine the Anabaptists practised in the yeare 1527. and pulled downe all magistrates , where they had any strength . Ninthly , with the Arminians ; and their joynt issue is , That there is no originall sinne , or at least , that none is damned for it alone ; that election is upon fore-seen faith and repentance ; that God giveth all men sufficient grace to be saved ; that man hath free will of himselfe either to accept or refuse Gods grace ; that Christ dyed indifferently for all ; that a true beleever , who is in the state of grace , may fall away totally and finally . Tenthly , with the Brownists or Barrowists ; and their joynt issue is , That there ought to be a paritie in the church ; that the government by arch-bishops and bishops , &c. is Popish and antichristian ; that the service and ceremonies of the church are idolatrous and superstitious ; that in regard of these and such like abuses and corruptions the church of England is no true church of Christ , and consequently , that all that have a care of their soules must of necessitie separate from her . Eleventhly , with a peculiar sect , called the Separati ; and their joynt issue is , That no Christian may goe to law , or in any case to right himselfe by arms or violent means . Secondly , such as are peculiar to their sect , and these are six . First , That none are rightly baptized but those who are dipt . Secondly , That no children ought to be baptized . Thirdly , That there ought to be no set forme of Liturgie or prayer by the book , but only by the Spirit . Fourthly , That there ought to be no distinction by the word of God between the Clergie and the Laitie , but that all who are gifted may preach the word , and administer the sacraments . Fifthly , that it is not lawfull to take an oath at all , no , not though it be demanded by the magistrate . Sixtly , that no Christian may with a good conscience execute the office of a civill magistrate . ARTIC . I. Concerning Dipping . ANABAPTIST . None are rightly Baptized but those who are Dipt . THE REFUTATION . Though Dipping may be used in Baptisme ; and if the childe be strong , and the weather and climate temperate , it is very fit to be used , and the church of England both alloweth it , and practiseth it : yet it is no way necessary , or essentiall to Baptisme : neither ought they who have been washed or sprinkled according to the form prescribed by our Saviour , In the Name of the Father , and of the Son , and of the holy Ghost by a lawfull Minister , by any means be rebaptized ; which I prove . ARGUMENT I. That which Christ who is the Authour and Ordainer of Baptisme requireth not , cannot be necessary or essentiall to the right administration of that Sacrament . But Christ no where requireth Dipping , but onely Baptizing , which word , as Hesychius , and Stephanus , and Scapula , and Budaeus , the great masters of the Greek tongue , make good by very many instances , and allegations out of Classick writers , importeth no more then Ablution or Washing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say they in their Lexicons and Commentaries , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est lavo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lavatio , ablutio ) which may be done without Dipping . Ergo , Dipping is not necessary to the right administration of Baptisme . ARGUMENT II. If the words Baptize and Baptisme are often used in holy Scripture where the persons or things said to be Baptized were not Dipt , then certainly Dipping is not necessary to Baptisme , neither will the word Baptize inforce any such thing . But the words Baptize and Baptisme are used in Scriptures , where neither the persons nor things were Dipt , as appears by these texts of holy Scriptures , Matth. 3. 11. be shall baptize you with the holy Ghost , and with fire ; which promise Acts 1. 5. is applied to the sending down of the holy Ghost in the shape of fiery tongues ; and Acts 2. 3 it was fulfilled when the Apostles were filled with the holy Ghost , and spake with other tongues : yet were they not Dipt into that fire that came down from heaven , but , as the text saith , the cloven tongues like fire sate upon each of them . And again , Matth. 20. 23. Christ foretelling his disciples that they should partake with him in his sufferings , and drink deep of the cup of trembling , expresseth it by the phrase of Baptizing , saying ; Ye shall be Baptized with the Baptisme that I am Baptized with : yet neither was Christ , nor any of his disciples , that we read of , dipt into blood , but onely sprinkled , washed , or besmeared therewith ; Likewise , Mark 7. 48. we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , word for word baptismes of cups , pots , tables , or beds : yet cupts or pots when they are washed or rinsed , ( as viz. at a pump ) are not necessarily Dipt into the water , but onely water powred into them and upon them , with rubbing , &c. And for tables and beds , they are not washed by Dipping ; for in mens houses they have no commodity of so great lavers or broad wells , wherein tables may be Dipt ; and the dipping , especially of beds , will do them more hurt then good . Lastly , we read , 1 Cor. 10. 2. of baptizing in the cloud , and Heb. 9. 10. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divers Baptismes , or Washings , and carnall ordinances imposed on the Jews untill the time of Reformation : yet were not the Jews who are said to be baptized , dipt in the cloud , but they were onely washed with it as men are in a shower of rain ; neither did Moses in the ceremoniall law prescribe different kindes of Dippings , though he did severall kindes of cleansing , purifying or washing , nor did the Apostle deliver any doctrine of many Dippings , but ablutions . Ergo , Dipping is no way necessary to Baptisme . ARGUMENT III. If the thing , or spirituall act or grace signified by Baptisme may be sufficiently expressed without Dipping , then is not Dipping necessary in Baptisme : for the whole use of the signe in Baptisme , & in all other Sacraments , is but to represent the thing signified , and inwardly wrought upon the soul by the means of that ordinance of God. But the thing signified , to wit , the cleansing of the soul from the guilt and filth of sin , may be sufficiently expressed by washing or rubbing with water , and so putting away the filth of the flesh , 1 Pet. 3. 21. without any plunging or Dipping of the whole body , or any part thereof . Ergo , Dipping is not necessary in Baptisme . ARGUMENT IIII. Sprinkling may be done , and is usually without any Dipping at all . But the outward act of Baptisme representing the inward Ablution of the soul is expressed in holy Scripture by sprinkling , Hebr. 9. 13. The blood of bulls and goats sprinkling the unclean sanctifieth to the purifying of the flesh . Heb. 10. 22. Having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . 1 Pet. 1. 2. Through the sanctification of the spirit , and sprinkling of the blood of Iesus Christ. Ergo , The outward act of Baptisme may be rightly performed without any Dipping at all . ARGUMENT V. Baptisme is a Sacrament , though not of absolute necessity , yet of very great , ( as all confesse ) and it falleth out often that it ought to be administred to sick and infirm persons , even sometimes lying upon their death bed , they making profession of their Faith , and earnestly desiring it . But in such case these infirm persons cannot after the manner of the Anabaptists be carried to rivers , or wells , and there be Dipt and plunged in them , without evident and apparent danger : yet may they safely be Baptised by sprinkling , or gentle rubbing with water . Ergo , Sprinkling , or rubbing the flesh with water in the Name of the Trinity , by those who have authority and commission from Christ , is sufficient without any Dipping at all . ARGUMENT VI. All the Sacraments of the church may and ought to be administred without giving any just scandall . But the resort of great multitudes of men and women together in the evening , and going naked into rivers , there to be plunged and Dipt , cannot be done without scandall , especially where the State giveth no allowance to any such practise , nor appointeth any order to prevent such fowl abuses as are like at such disorderly meetings to be committed . Ergo , The Sacrament of Baptisme ought not to be administred with such plunging or Dipping . The Objections of the Anabaptists answered . Now let us hear what they can say for their Dipping , and with what weak bulrushes they fight against the truth . Fist , they object , that the word Baptize is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying to Dip or Die ; therefore , say they , washing or sprinkling with water is not Baptizing , but plunging the body , or the head at least in water . But we answer , First , out of Aquinas and the schoolmen , in verbis non tam spectandum ex quo , quam ad quid sumantur , in words we are not so much to respect from whence they are derived , as how they are used : as we see the branches of trees spread much further then the roots , so the derivative words are often of a larger extent of signification then their primitives ; for instance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifieth originally and properly , Catechizing , or such a kinde of Teaching wherein the principles of Religion , or of any Art or Science are often inculcated , and by continuall sounding and resounding beat into the ears of children or novies : but yet it is taken in holy Scripture in a larger sense , not onely for catchizing of children , but instructing men of riper yeers in the doctrine of salvation , as Luke 1. 4. That thou mightest know the certainty of those things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wherein thou hast been instructed , and Acts 1825. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This man was instructed in the way of the Lord : and Acts 21. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Whereof they informed concerning thee : and Rom. 14. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Follow the things wherewith one may edifie another : and Gal. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let him that as taught in the word communicate to him that teacheth him . In like manner , The word prophecie is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth originally and properly to foretell things future : yet it is taken , in the new Testament especially , in a larger sense , for all such as reveale the will of God , and declare his promises , aswell past and already fulfilled , as to be fulfilled hereafter , as namely , 1 Cor. 11. 4. every man praying or prophecying having his head covered , dishonoureth his head . 1 Cor. 14. 1. Desire spirituall gifts , but rather that ye may prophesie ; and verse 3. He that prophesieth , speaketh unto men to edification , to exhortation , to comfort . verse 31. Ye may all prophes●e one by one : verse 32. The spirit of the prophets are subject to the prophets . So the word Baptize , though it be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tingo , to Dip or Plunge into the water , and signifieth primarily such a kinde of washing as is used in bucks where linnen is Plunged and Dipt : yet it is taken more largely , for any kinde of washing , rinsing , or cleansing , even where there is no Dipping at all , as Matth. 3. 11. & 20. 22. Mark 7. 4. & 10. 38. Luke 3. 16. Acts 1. 5. & 11. 16. 1 Cor. 10. 2. Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from whence Baptize is derived , signifieth as well to Die , as to Dip : and it may be the holy Ghost , in the word Baptize , hath some reference to that signification , because by Baptisme we change our hiew ; for as Varro reporteth of a river in Baeotia , that the water thereof turneth sheep of a dark or dun colour into white : so the sheep of Christ which are washed in the Font of Baptisme , by vertue of Christs promise , though before they were of never so dark , sad , or dirtie colour , yet in their souls become white and pure , and are as it were new died : therefore admitting that in the word Baptize there were something of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tingo , to Dip or Die ; yet it will not follow , That it necessarily signifieth Dipping , for it may aswell imply this spirituall Die , to which no Dipping is necessary . Secondly , they argue from the example of Christ , and Iohn , and of Philip , and the Eunuch : Iesus , say they , and Iohn went both into Iordan , and there Iohn Baptized Iesus , and likewise Philip and the Eunuch went both down into the water , and there Philip Baptized the Eunuch ; therefore , say they , sprinkling , or washing with water will not suffice , but the parties that are to be baptized ought to go into the water , and there be Dipt over head and ears . But we answer , First , an example of Christ , or his Apostles without a precept doth not necessarily binde the Church , as may be proved by many instances ; for Christ washed his disciples feet before his supper , and he administred it at night , and to twelve men onely , and no women : yet we are not bound so to do . In the Apostles dayes widows were maintained to serve the Church at the publike charge , yet we are not bound to have such . Likewise , the first Christians sold their possessions , and goods , and parted them to all men , and lived together , and had all things common , Acts 2. 44. yet are not we obliged so to do . Secondly , The reason is not alike : at the beginning Christians had no Churches , nor Fonts in them , and therefore they were constrained to Baptize in such places where were store of waters : besides , the climat of Iudea is far better then ours , and men in riper yeers that were converted to the Christian Faith were Baptized in great multitudes , and they might without any danger go into the Rivers , and be Baptized after such a manner : but now the Gospel having been long planted in these parts , we have seldome any Baptized but children , who cannot without danger to their health be Dipt and plunged over head and ears in the Font , or Rivers , especially if they be infirm children , and the season very cold , and the air sharp and piercing . Lastly , They urge the custome of many ancient Churches , in which a three-fold Dipping was used : and if they Dipt those that were Baptized three times , it should seem they thought Dipping very necessary . But we answere , First , that what those Ancients did , they had no precept for it : and if they follow some of the Ancients in Dipping the Baptized , why do they not follow the example of all the ancient Churches in Christening children ? Secondly , Those ancient Churches which used the trina imme●sio ( they speak of ) did it for this end , To expresse the three Persons , which may as well be done by thrice sprinkling , or washing the Baptized , as well as thrice Dipping . But the truth is , that neither is requisite , because the Trinity is sufficiently expressed in the very form of Baptisme , when the Minister saith , I Baptize thee in the Name of the Father , and of the Son , and of the holy Ghost . Thirdly , We answer with the Apostle , That though some of the Ancients had such a custome for a time ; yet now we have no such custome , neither the Churches of God , 1 Cor. 11. 16. ARTICLE II. Concerning the baptizing of children . ANABAPTIST . NOne ought to be Baptized but those that professe repentance and faith , and consequently , no children ought to be Christened . THE REFUTATION . The children of such parents as professe Christian religion , and are members of the visible church , sith they are comprised within Gods covenant made to the faithfull children of Abraham and their seed , may , and ought to receive the seal of that covenant , which was Circumcision under the law ; but now is Baptisme , which I prove . ARGUMENT I. That which extends to all nations , belongeth to children as well as men : for children are a great part , if not the half of all nations . But Christs command of Baptizing extendeth to all nations , Matth. 28. 19. Go therefore teach all nations , baptizing them , and Mark 15. 16. Preach the Gospel to every creature : he that beleeveth and is baptized , shall be saved . Ergo , Christs command of Baptizing belongeth to children , and they ought to be baptized as well as men . ANABAPTISTS ANSWER . Christs command extends onely to such as are capable of teaching and instruction , which children in their infancy are not : for Christ saith , Teach all uations , baptizing them . REPLY . First , the words of onr Saviour are not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , teach , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , make disciples : and though children in their non-age cannot be taught , yet they may be made Christs disciples by being admitted into his school , their parents giving their names to Christ , both for themselves and their families . And , in Christs precept , teaching doth not goe before , but follow Baptizing , ver . 20. teaching them to observe all things , &c. which is punctually observed in the children of the faithfull , who , after they are Baptized , when they come to yeers of discretion are taught to observe all things whatsoever Christ hath commanded . Secondly , Though children in their infancy are not capable of teaching , or instruction , because therein they must be active both by apprehending what is delivered to them , and assenting to the truth thereof : yet are they capable of Baptisme , wherein they are meerly passive , being washed in the Name of the Trinity , prayed for , and blessed and received into Christs congregation : this may fitly be illustrated by Circumcision , which by the command of God was to be administred to children at the eighth day , though then they were no way capable of teaching or instruction in the Spirituall meaning of that outward signe made in their flesh : and our Argument drawn from the analogie of Baptisme and Circumcision , may be truly called , in regard of the Anabaptists , pons asinorum , a bridge , which these asses could never passe over ; for to this day they could never , not hereafter will be able to yeeld a reason why the children of the faithfull under the Gospel are not as capable of Baptisme , as they under the Law of Circumcision . If they alleadge that these cannot be taught being but sucklings ; neither could they . If they alleadge , that these know not what is done unto them , nor have any sense at all of the Sacrament ; neither had they , save that they felt the pain of the knife , as these do the coldnesse of the water , and often shed tears at their Christening , as the others did at their Circumcising . If it be further said , That they were of the seed of Abraham according to the flesh , it may be truly rejoyned , that these are of the seed of Abraham according to promise , and his children as he is the father of the faithfull , and so they have the better title of the two . Thirdly , It is no way safe to defer Baptisme till riper yeers , for by this means millions of children might go out of this world without the ordinary means of their salvation , which were an unsufferable , if not a damnable abuse : for though we like not of that rigid opinion of the schools ascribed to S. Augustine , who in that regard was stiled durus pater infantum , that children dying unbaptized , are necessarily damned ; yet we must take heed of declining to the other extream in denying Baptisme to be the ordinary means of salvation for them , and thereby slighting our Lords precept . It is true , God is not tied to his own Ordinance , he may , and in charitie we beleeve doth save thousands of the children of the faithfull , who are still-born or dye before baptisme ; neither will he punish the child for that which it is no way guiltie of ; yet Gods ordinance ties us , and the parents and governours are guiltie of a hainous crime before God , who , in contempt of Christs command or through error of their judgment take not care for their childrens baptisme , and thereby deprive them of the ordinary remedie of that originall maladie in which they are conceived and born . ARGUMENT II. None ought to exclude the children of the faithfull out of the kingdom of heaven . But by denying them baptisme ( as much as in us lyeth ) we exclude them out of the kingdom of heaven . For as Christ affirmed to Nicodemus , & confirmed it with a double oath , or most vehement asseveration , Amen , amen ; or verily , verily , ( I say unto thee ) except a man beborn of water , and the spirit , he cannot enter into the kingdom of heaven . Ergo , we ought not to deny them baptisme . ANABAP . ANSWER . The words of our Saviour concern m●n in riper years , not children ; ( he saith ) except a man , not except a child be born again . REPLY . First , Christ by man there understandeth the species of mankind , comprehending all ages and sects ; for otherwayes they might as well exclude all women as children from baptisme , because it is said , except a man be born , not except a woman ; but the words immediatly following make it a clear case , the Christ by man understandeth all singular persons contained under the species of mankind , whether male or female , young or old ; that ( saith he ) which is born of flesh , is flesh : but certain it is , children are properly born of flesh , as men ; and after they are born of flesh , they are first children before they are men . Secondly , this regeneration by water Christ speaketh of is to take away the filth of sin , that so they may be capable of entring into the kingdom of heaven , into which there shall in no wise enter any thing that is defiled ; but children , before their regeneration by water , are defiled as well as men . And therefore Christ prescribes this remedie to them as well as men . That children are died as it were in the grain , and stained from their mothers womb , is clearly proved by many pregnant texts of holy scripture ; as namely , Psal. 51. 5. Behold , I was born in iniquitie , and in sin hath my mother conceived me ; and Ioh. 3. 6. That which is born of the flesh , is flesh ; and flesh and blood cannot enter into the kingdom of heaven , 1 Cor. 15. 50. and Rom. 5. 12. By one man sin entered into the world , and death by sin , and so death passed upon all men ; * in whom , or for that , all have sinned ; 1 Cor. 15. 22. In Adam all dye ; and Ephesi . 2. 3. We were by nature the children of wrath , even as others . All that are sentenced to death are guiltie of sin ; but children as well as men in Adam were sentenced to death , else no children should dye . Again , that which comes by nature is common to all who partake of that nature ; but the Apostle teacheth us , that by nature we are the children of wrath ; therefore certainly children are not free from sin , which alone makes us the object of Gods wrath . ARGUMENT III. They whom the Apostles baptized are not to be excluded from baptisme . For what the Apostles did in the performance of their ministeriall function , they undoubtedly did either by Christs command , or by the direction of the holy spirit , wherewith they were infallibly assisted . But the Apostles baptized children , for they baptized whole families , whereof children are a known part . Ergo , children ought not to be excluded from baptisme . ANABAP . ANSWER . The word houshold or family is taken in the places alledged for the greater part of the family ; neither is it said , that there were any children at all in those families . REPLY . First , to refell the first answer , the words of St. Luke are sufficient of themselvs ; where it is said that the gaoler was baptized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and all that were his , or all that belonged unto him : therefore not only the major part of his family , according to the false and corrupt glosse of the Anabaptists , but simplie and absolutely all that lived under his roof . Secondly , as it is not said in expresse words , that there were any children in these families , so neither is it said that there were any women or servants : yet no man doubteth but there were of both sexes and conditions in these families . Thirdly , it is to be observed , that it is not said that the Apostle baptized one family , but many ; namely , that of Lydia , that of the Gaoler , and of Stephanas ; and it is no way credible that in all these families blessed by God , and converted to the Christian faith , all the women should be barren , and not one fruitfull . Lastly , if there were any children in the families , and the Apostle had not baptized them , he would undoubtedly have excepted them , as he doth in the like case , 1 Cor. 1. 14. I thank God , I baptized none of you but Crispus and Gaius . I baptized also the houshold of Stephanas . He , who is so exact and punctuall in reckoning of those whom he baptized , if he had baptized no children , would have added ; I baptized also the houshold of Stephanas , except the sucklings and children there . But the Apostle neither there nor elsewhere excepteth children ; therefore , being as essentiall parts of a familie as well as their parents , they must be comprised under the name of the family or houshold . ARGUMENT IV. Such as were circumcised under the law may and ought to be baptized under the gospell . For baptisme answereth to circumcision , and is called by that name , Colos. 2. 11. 12. the same grace is sealed unto us by the one as by the other ; to wit , mortification of the flesh , remission of sins , and admission into the visible church ; and the children of Christians are as capable of baptisme as the children of the Jews were of circumcision . But children were circumcised under the la● , Gen. 17. 12. 13. Ergo , children may and ought to be baptized under the Gospel : ANABAP . ANSWER . The argument from the circumcision of children to the baptisme of them followeth not , because there is a command for the one and not for the other . REPLY . First , in this their answer , either by command they understand an expresse command , and in particular ; or a generall and implicite ; if they mean an expresse command and in particular ; such an one is not requisite , as themselvs ( will they , nill they ) must needs confesse : for , they can produce no expresse and particular commandement , either for the baptizing of women , or administring the Lords Supper to them , or for sanctifying and keeping holy the eight day from the Creation , or first day of the week , called now the Christian Sabbath ; nor for re-baptizing any that were baptized in their infancie , which yet the Anabaptists generally practise , and from thence take their names . If they understand a generall and implicite command ; such an one we produced before for the baptisme of children in the prosecution of the first argument , and shall many other in the arguments ensuing . Secondly , where the reason and equitie of law remains , there the law is still in force , at least for substance , though not for every circumstance . But the reason and equitie of the law of circumcising children still remaineth : for nothing can be alledged why children then should be by circumcision admitted to the church , & not now as well by baptisme , hic aqua adversariis semper haeret . Thirdly , if the children of Christian parents should be excluded from baptisme , they should be in a worse condition then the children of the Jews were under the law ; for they , by receiving the sacrament of circumcision , were admitted into the visible congregation of Gods people , and accounted partakers of his promises . But it were absurd , nay , ( as * Calvin further enforceth this argument ) execrable blasphemie to think that Christ should abridge those priviledges to the children of the faithfull under the Gospell , which God granted to children under the law . ARGUMENT V. All they who are comprised within the covenant , and are no where prohibited to receive the seal thereof , may and ought to receive it . But children are comprised within the covenant of faith , whereof circumcision was a seal , Rom , 4. 11. and now baptisme is . Ergo , children may and ought to receive baptisme . Of the major or first proposition there can be no doubt ; for it is unjust to deprive a man of the confirmation of that to which he hath a true right and title . And for the minor or assumption it is as clear , for so are the words of the covenant , Gen. 17. 7. I will establish my covenant between me and thee , and thy seed after thee . ANABAP . ANSWER . That promise there belongs only to the seed of Abraham according to the flesh , and not to us . REPLY . First , this answer is in effect refuted by the Apostle , Rom. 4. 13. The promise that he should be the heir of the world was not given to Abraham or his seed through the law , but through the righteousnesse of faith , as he was the father of all the faithfull ; and in that notion we are as well his children as the beleeving Jews ; and we read expressely , Act. 2. 39. that the promise is made unto you and to your children , and to all that are afar off , and even as many as the Lord our God shal call ; and Gal. 3. 7. Know ye therefore that they that are of faith , are of the children of Abraham . Secondly , the covenant which God made with Abraham and his seed is said to be eternall ; the chief head whereof , was , that he would be their God : but this is not verified of Abrahams seed according to the flesh ; for very few of them for these many hundred years have been Gods people , being professed enemies to Christ and his church : this promise therefore must necessarily be understood of his children according to promise , among which all true beleevers and their children are to be reckoned ; and if they are comprised within the covenant , why should they not receive the seal of their initiation and admittance thereunto , which was circumcision , but now is baptisme every way corresponding thereunto ? As is solidly proved , and clearly illustrated by S. Cyprian l. 3. ep . 8. Lactan. l. 4. divin . justit . c. 15. Augustinus ep . ad Dardonuns 57. & cont . Iul. Pelag. l. 2. ARGUMENT VI. Such , who were typically baptized under the law , are capable of real and true baptisme under the Gospell , for the argument holds good à typo ad veritatem , from the type to the truth ; from the signs in the law to the things signified in the Gospell . But children were typically baptized under the law , for they with their fathers were under the cloud , and passed through the red sea ; but their washing with rain from the cloud prefigured our washing in baptisme and by the spirit ; and the red sea , in which Pharaoh and his host were drowned , was an emblem of Christs blood , in which all our ghostly enemies are drowned and destroyed . Ergo , children are capable of true and reall baptisme under the Gospell . ANABAP . ANSWER . The cloud , and the red sea , and the rock that followed them were not types , but only metaphors and allegories from which no firm arguments can be drawn in this kind . REPLY . First , this answer whets a knife to cut their own throats . * For , as Gastius affirmeth , it is the doctrine of the Anabaptists , that all sacraments are nothing else but allegories ; if then the cloud and the red sea were allegories signifying our spirituall washing , according to their own tenets they are sacraments : and if children were partakers of sacramentall ablutions under the law , why not under the Gospell ? Secondly , the Apostle saith expressely , ver . 6. that all these things were types or figures , or lively patterns to us ; and ver . 2. that all were baptized in the cloud , and in the sea : the cloud therefore , and the sea were types of our baptisme , and not meer tropes or allegories . They may happily object , that as we read in the canon law , that a Pastor or Rector may have a Vicar endowed , sed vicarius non habet vicarium ; that a Vicar cannot have a Vicar endowed under him ; and likewise in Philosophie , that the voice may have an echo by the repercussion of the aire , but that the echo hath no echo : so that the promises of God have types or sacraments representing them , but that the types and sacraments themselvs have no types and sacrament to prefigure them . But the answer is easie , for we may say with Nazianzen , that either there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ an obscure type of a clearer , and a rude draught or imperfect modell of a more perfect , such were the legall types of the Evangelicall sacraments : or to speak more properly , circumcision , and the Pascall Lamb were not types of our baptisme , and of the sacrament of the Eucharist , but of the things represented by them , viz. of the circumcision of the heart * and our spirituall nourishment , by feeding upon the Lamb of God that takes away the sinnes of the world . ARGUMENT VII . All they who belong to Christ and his kingdom ought to be received into the church by baptisme . But children belong to Christ and his kingdom , as Christ himselfe teacheth us , Mar. 10. 14. and Luk. 18. 16. suffer little children to c●me unto me , and forbid them not , for of such is the kingdom of God ; verily I say unto you , whosoever shall not receive the kingdom of God as a little child , he shall not enter therein , vers . 15. and he took them up in his arms , and put his hands upon them and blessed them . Ergo , children ought to be admitted into the church by baptisme . ANABAP . ANSVVER . This place is put in to be read at the sprinkling of children : for the whore hath sweet words , as sweet as oyle , & with these fair speeches she maketh the nations yeeld to her , Prov. 7. 21. but the simple only beleeve her : for this place maketh nothing for the baptisme of children : the children mentioned in the Gospel were not sucklings ; for it is said , they came to Christ , neither did Christ christen any of them , though he took them into his arms , and blessed them , to shew that he was the Saviour as well of young as old . REPLY . First , Barber deserveth to be trimmed himself for thus reproaching his mother the church of England , who if she be a whore , what must he needs be but a bastard , who cannot deny himself to be born of her ? If she and other reformed churches , who have excluded the papacie , and banished the great whore out of their precincts , be no better then whores , what true spouse hath Christ in the world ? or what had he for 1500. yeares ? during which time all churches through the Christian world baptized infan●s even those who were the forerunners of these Anabaptists , and bare also the●r name because they practized rebaptizing as these do ; yet they condemned not simply the baptisme of infants , as I noted before . Secondly , though it be said that these children came to Christ in a large sense , that is , had accesse to him , yet they came not to him upon their own leggs ; for S. Luke saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they brought unto him babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were no other then such as we tearm sucklings , or infants , and though it be true that Christ christened them not , for he christened none himself , but his Disciples only , as S. Iohn teacheth us ; yet his receiving them and blessing them , and commending humility to all by their example , saying , that of such and none but such is the kingdome of God , is a sufficient ground and warrant for us to christen them : for why should not we receive them into the bosom of the church , whom Christ took into his armes ? Why should we not signe them , on whom he layd his hands ? Why should we not baptize and pray for them whom he blessed ? If he be the Saviour of young as well as old , and to perswade us of this truth , expressed such love to infants , why should we exclude them from baptisme , an outward means of salvation , whom Christ ( as they confesse ) excludes not from salvation it self ? See more below in the answer to A. R. ARGUMENT VIII . All they who are partakerrs of the grace both signified and exhibited to us in baptisme , may and ought to receive the signe and sacrament thereof : this is the basis and foundation upon which S. Peter himself builds , Acts 10. 47. Can any man forbid water , that these should not be baptized which have received the holy Ghost as well as we ? And it may be further confirmed both by an argument drawn à majore ad minus , after this manner : if God bestow upon children that which is greater , the inward grace ; why should we denie them the lesser , the outward element ? Or by an argument drawn à relatis , they to whom the land is given ought not to be denyed the sight and keeping of the deeds and evidences thereof , neither ought we to sever those things which God hath joyned , to wit , the signs and the things signified : they divide the signe from the thing signified who denie them to have grace ordinarily , modo non ponant obicem , who receive the outward sign ; and they again sever the thing signified from the sign who allow unto children the grace of remission of sinnes , and regeneration , and yet denie them the sign and seal thereof , to wit , baptisme . But children receive the grace signified and exhibited in baptisme ; for the Apostle teacheth us , they are not unclean but holy ; and therefore have both remission of sins and sanctification . Ergo , children ought to receive the sign and sacrament thereof , to wit , baptisme . ANABAP . ANSWER . The Apostles ●eaning is , that the children of beleevens are not uncleane , that is , bastards ; but holy , that is , born in holy wedlack . REPLY . First , this answer is no way pertinent to the scope of the Apostle , which is to perswade the Christian husband not to forsake his unbeleeving wife , nor the Christian wife to depart from her unbelieving husband ; because the unbeliever is sanctified by the beleever , where by sanctification the Apostle cannot understand legitimation . For faith in the husband doth not legitimate the wife , that is , make her no bastard if she were so born , but sanctifieth her to himself , and maketh her a part and member of a holy familie dedicated to God. Secondly , neither is sanctification here nor in any other place of Scripture taken otherwayes then for separating some way from prophane , as persons , times and places , are said to be sanctified . Neither doth holy necessarily implie no bastard . For some holy men have been base-born , nor doth not bastard implie holy ; for both the children of damned hereticks , yea , and infidells too , * if they be begotten in wed-look , are no bastards ; yet in the state and condition they are in , are far from holy . See more hereof infra , in the answer to A. R. ARGUMENT IX . All Apostolicall traditions ( which are truely such ) ought to be had in reverent esteem , and retained in the church . For what the Apostles delivered they received from Christ himself , either by word of mouth , or the infallible inspiration of his spirit : such things are part of that sacrum depositum , which Timothie is charged so deeply , ( O Timothie , keep that which is committed unto thee , ) and the Thessalonians to keep , stand fast and keep , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , word for word the traditions which you have been taught , either by word or by our Epistle . But the baptisme of children is an Apostolicall tradition truely so called . Ergo , it ought to be had in high esteem and retained in the church . ANABAP . ANSWER . Though it hath been an ancient custome in many churches to christen children , yet it is no Apostolicall tradition , but a humane ordinance , which had its originall from the Pope , the man of sin . REPLY . First , there was christening of children in the church before there was any Pope in the sense they take the word for oecumenicall bishop chalenging unto himself , and usurping authoritie over the whole church ; for not only * S. Augustine , and Prosper , and and Ierome , make mention of this custome and good use of it to condemn the Pelagian heresy which denieth original sin , but also the councell of Carthage , in the dayes of * S. Cyprian , who flourished in the year 250 , determined , not only that children might and ought to be baptized , but also even before the eighth day ; upon which some in those dayes stood strickly , but erroneously : and conformably hereunto we find a canon in the Milevitan councell , in which the synod decreed , that whosoever shall deny baptisme to children , even as soon as they come out of their mothers womb ( in case the children be weak , and in apparent danger of death ) let him be accursed ; and before either the synod of Carthage , or this Mile●tan , * Irenaeus in his second book against heresies , chap. 39. speaks of infants , children , young ▪ and old saved by their new birth in Christ ; namely , by water and the spirit , Joh. 3. 5. Secondly , S. Origen and S. Austine affirm in expresse tearmes , that the baptisme of children is an Apostolicall tradition . Origen having alledged the words of the Psalme ( 51. 5 ) I was borne in iniquitie , and in sinne hath my mother conceived me , inferreth upon it , propter hoc , for this reason , because we are all conceived and borne in sinne the Church hath received a tradition from the Apostles to administer baptisme to little children . And S. Austine , * The custome of our Mother the Church , in baptizing infants , is no way to be slightened or rejected , nor otherwise to be thought on or beleeved then as an Apostolicall tradition . Thirdly , it may be proved to be an Apostolicall tradition by that ground which S. Austine layeth , and every mans reason readily giveth assent thereunto , namely , * that whatsoever is observed uniformly in all churches , and no man can tell when it began , must needs be thought either to be done by the Decree of some generall Councell , or to have descended from the tradition of the Apostles themselves . But the baptisme of children hath been observed , and practised through the whole Christian church , as Austine affirmeth , neither was it first appointed by any Canon of generall Councell that can be produced : for though it be mentioned in the Councell of Vienna , and the second Councell held at Brachara , and in Synodo Gerundensi , yet was it farre more ancient then any of those Councels , neither can any name the time when first it began ; and therefore we cannot otherwise conceive of it , then that it had its first originall from the Apostles . ARGUMENT X. All members of the reformed Protestant churches in Christendome ought to conforme their judgements to the harmonie of the Protestants confessions set forth by the consent of all orthodox churches , and firmly grounded upon deductions at least of holy scripture , if not evident texts . But the judgement of all the reformed churches delivered in the harmonie of their confessions is professedly for the baptisme of children , and expressely against this renet of the Ans. baptist's . Ergo , let the Anabaptist either disclaime the 〈◊〉 of Protestants and children of the reformed churches , 〈◊〉 renounce this their heresie , for , t●●s p●rs qu●● n●m congruit ●ot● . Now for the Protestant confessions concerning this point , I shall rehearse them in order , beginning with the English Articles of Religion , Artic. II. First , the infants of Christian parents are not to be kept from baptisme , because they care borne in sinne , and belong to the people of God. Secondly , the Helvetion confession , We condemn the Anabaptists ; who deme that children newly born ought on be baptized : for , according to the doctrine of the Gospel , of such is the kingdom of God ; and they are within the covenant of God ; why therefore should not the soul of that covenant be given unto them ? Thirdly , the Bohemian confession , * Though baptisme for the most part in the primitive church were administred to men of riper yeares , yet children ought to be dedicated and consecrated to Christ , according to his command , Suffer little children to 〈◊〉 unto me . Fourthly , the French , Article zy . * Although baptis●● be a sacrament of saith and repentaunce , yet in as much as children are reckoned with their parents in tho church of God , we affirme , that infants that are born of holy parents ought to be baptized by Christs authoritie . Fifthly , the Belgick confession , * We beleave that children ought to be baptized , and signed with the sign of the covenant , for the same reason for which the children in Israel were circumcised , namely , for that the same promises are made to them and to us . Sixtly , the Augustane confession , they * condemn the Anabaptists , who dislike the baptisme of children , and affirm , that infants without baptisme , and dying without the church , may be saved . Seventhly , the Saxon confession , * We retaine the baptisme of infants , because it 〈◊〉 must certain , that the promise of grace belongeth also to infants : and because of them it is said , Suffer little children to come unto me , for of such is the kingdome of seaven . To drive this nayl to the head , I shall need to adde nothing save the capitall punishments inflicted upon such as taught and practised Anabaptisme : those Christian States accounted it no light errour upon which they layd so heavie a load of punishment ; in some places the broachers of this heresie , and practisers of rebaptizing , have been punished with beheading , in some with drowning , and in some with burning . There is a law against this sect in the Code of * Iustinian , written with blood rather then ink , If any man be convicted to re-baptize any of the ministers of the Catholike sect , let him who hath committed this hainous crime , together with him whom he hath seduced to be re-baptized , suffer the stroake of death . At * Vienna the Anabaptists are tyed together with ropes , and one draweth the other into the river to be drowned : as it should seem , the wife magistrates of that place had an eye to that old maxime of justice , quo quis peccat eo puniatur , let the punishment bear upon it the print of the sinne : for as these sectaries drew one another into their errour , so also into the gulf ; and as they drowned men spiritually by re-baptizing , and so prophaming the holy sacrament , so also they were drowned corporally . * In the year of our Lord 1539 , two Anabaptists were burned beyond Southwark , in the way to Newington ; and a little before them , five Dutch Anabaptists were burned in Smithfield . If I have been somewhat the more prolix in the prosecution of the arguments which make for the baptisme of infants , S. Austine shall plead for this my large plea for them , * We are in conscience bound to speak the more for poor infants , because they are not able to speak for themselves . Now there remaineth nothing , but that we stop the mouthes of their adversaries , by reselling such objections as they usually make , and unchristianly urge against christening them at our fonts . The objections of the Anabaptists answered . First , they argue from the Scripture negatively , thus : the baptisme of children hath no warrant in Gods Word ; for we find there no command for it , no example of it , no promise to it : therefore it is to be rejected as an humane invention , and condemned also as an addition to the Scripture . But we answer , that by the like argument they might prove that no woman ought to be admitted to the sacrament of the Lords Supper ; for there is no command for womens participation of the sacrament , nor example of it , nor promise to it in Scripture . * If they answer , that women are comprised under the name of beleevers , so are children under the name of whole housholds and families , which are reported in holy Scripture to have been baptized : if they say further , that by a like reason women are to be admitted to the sacrament , as men , because Christ dyed as well for them as men , and they are as wel incorporated into Christs mysticall body as men : we rejoin in like manner for the same reason that children were circumcised under the law , they ought to be baptized under the Gospell . For sith they are comprised in the covenant , why should not they as well receive the seal thereof set to it in the new law , as well as the children of the Jews received the seal set thereunto by the old ? Secondly , I have produced before both command for baptizing of children , Argument 1. and example of it , Argument 3. and promise also unto it , Argument 5. The command of baptizing all Nations , Mat. 28. 29. the examples of baptizing whole families , Act. 16. 15. 33. 1 Cor. 1. 16. and the promise made to us and our seed , Act. 2. 39. evidently extend to children . They argue from Scripture affirmatively ; our Lord Jesus Christ in that great charter Mat. 28. 18. 19. 20. saith , Go teach all nations , baptizing them in the name of the Father , Son , and holy Ghost ; teaching them to observe all things whatsoever I have commanded you : and Mark 16. 15. Go ye into all the world , and preach the Gospell to every creature ; he that shall beleeve and be baptized shall be saved ; but he that will not beleeve shall be damned . From these texts they would infer that none ought to be baptized but such who are first taught , and instructed in the principles of Christian faith ; and consequently , that no children ought to be baptized , because they are not capable of teaching . That the placing the word teaching before baptizing in that text doth no more conclude that teaching must alwayes precede baptisme , then the setting repentance before faith in those words , Repe●t ye , and beleeve the Gospell , Mark 1. 15. and setting water before the spirit , Ioh. 3. 5. ( except a man be born of water and the spirit ) necessarily infer that repentance goeth before faith , which yet is but a fruit of faith : or that the outward baptisme with water goeth before the inward baptisme of the spirit ; whereas the contrarie is clearly proved out of that speech of Peter to Cornelius , Act. 10. 47. Can any man forbid water that these should not be baptized , which have received the holy Ghost as well as we ? Secondly , if there be any force in this argument drawn from the order of the words it maketh against them ; for thus we wound them with their dudgeon-dagger , ( Christ saith ) baptize them in the name of the Father , teaching them to observe all things : baptizing therefore must go before teaching , especially in children , who may be baptized before they can be taught . Thirdly , they mis-translate the words ; for Christ saith , not , go teach all nations , baptizing them , and teaching them to observe all things ; neither is there a tautologie in our blessed Saviours words ; for his words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. go make disciples among all nations , baptizing them , and teaching them . Now though children cannot be taught before they are baptized , yet they may be after a ●or● made Christs disciples by their parents or god-fathers offering them unto God , and undertaking for them that they shall be brought up in the Christian religion . Fourthly , Christ speaketh here of the plantation of the Christi an faith , and the conversion of whole nations , in which alwayes the preaching of the word goeth before the administration of the sacrament . First men are taught to repent of their sins , and beleeve the Articles of the Christian faith , and after they have made confession of the one , and profession of the other , then they are to be received into the church by baptisme . This course was taken by the Apostles in the beginning , and must at this day be taken by those who are sent into Turkie , or the East and West - Indies , to convert Pagans , or Mahumetans , or unbeleeving Iews to the Gospell . They are to baptize none before they have taught them the principles of Christian religion ; but after the Gospell is planted , and the parents are beleever● , and received into the church by baptisme , their children are first to be baptized , and afterwards taught so soon as they are capable of teaching . They argue from examples after this manner ; such are to be baptized , who with the Iews in Ierusalem Mat. 3. 6. confesse their sins ; who with the Proselytes Act. 2. 41. gladly receive the word ; who with the Samaritans Act. 8. 6. give heed to the word preached ; who with those of Cornelius familie Act. 10. 44. receive the holy Ghost by the hearing of the word ; who , with Lydia , have their hearts opened to attend the things that are spoken by the Apostles , Act. 16. 14. who with the Gaoler , hear the word preached , and seek after the means of salvation , Act. 16. 30. But children can neither confesse their sins , nor attend to the word preached , nor actually beleeve nor desire baptisme : they therefore ought not to be baptized . But we answer , all that can solidly be concluded from these examples , is but this in the affirmative ; all such who were so qualified as these were , viz. hearers of the Gospell , penitent sinners , and true beleevers , unfainedly desiring the means of their salvation , ought to be admitted into the church by baptisme , which we freely grant ; but they cannot conclude from these examples negatively , that none other ought to be Christened . No more , then it will follow , that those of Cornelius his family received the gift of the holy Ghost , and spake with divers tongues before they were baptized with water ; therefore none but such who have received such gifts of the holy Ghost may and ought to be baptized . To confesse sins , and actually professe faith , makes a man more capable of baptisme : yet dumb men ▪ who can do neither , if they have a good testmonie of their life and conversation , and by signs make it appear they unfainedly desire the sacraments , may receive them . Secondly , if there be any force at all in an argument drawn from examples affirmatively , it must be from examples in the like kind ; as from men to men , & from children to children , not from women to men , or from men to children , or from children to men . For it will not follow , women in the Apostles times were covered in the church , therefore men ought to be so : or men may speak in the church , therefore women may : or children are usually fed with milk and not strong meat , therefore men in ripers years ought to use such dyet : no more will it follow , men in riper years , who are capable of instruction ought to hear the word , to give their assent thereunto , and enter into a strict covenant with God , to lead a new life before they have accesse to the Font. Therefore the like duties are required of children , who have not yet the use of reason , nor knowledge of good or evill . By this reason they might starve children , because the law is , he that will not labour let him not eat . It holds in men , but no way in children , who are not able to labour in any calling by reason of the infirmitie of their joynts , and want of reason and understanding . Baptisme is a seal of the righteousnesse of faith , therefore it ought to be administred only to beleevers ; else we set a seal to a blank . But children are no beleevers , nor can be while they are such , because they cannot understand the word nor give assent thereunto . Ergo , children ought not to be baptized . But we answer , that unbeleevers or not beleevers may be either taken for , first , such as when they hear the word of God , reject it , or secondly , such who neither have means to hear it , nor desire it ; such unbeleevers are to be excluded from baptisme . For to give baptisme to such , were worse then to set a seal to a blank , it were to give holy things to dogs , and cast pearl before swine . Or thirdly , for such who are born within the precincts of the church , and care is taken that they shall be taught the principles of faith , as soon as they are capable thereof . These , though they cannot give yet an actuall consent to the mysteries of faith , are not to be rearmed infidels , or unbeleevers positively , but negatively only ; and we ought in charitie to beleeve , that they will actually beleeve as soon as they shall have use of reason , and God by his spirit shall open their hearts to attend to the word preached : to unbeleevers in this latter sense , as circumcision , the seal of the righteousnesse of faith under the law was given , so may baptisme though not in token of their present , yet of their future faith . Secondly , the children of the faithfull parents whom the Apostle calleth holy receive some measure of grace even in their infancie , as the text saith expressely of S. Iohn Baptist , he shall be filled with the holy Ghost from his mothers womb , Luke 1. 15. 41. as Elizabeth heard the salutation of Mary , the babe sprang in her womb . Upon which words , * S. Ambrose commenting , saith ; Iohn Baptist , while he was yet in his mothers womb , received the grace of the holy Ghost , and his leaping with joy argued some sense and apprehension of that joyfull message . Now , sith children that dye shortly after baptisme have the full sight of Gods face in heaven , why may they not have some glimpse of it even whilst their soul is in their bodie ? * S. Austine is confident ; that God after a most hidden manner infuseth his grace into children ; and in his 57. epistle ad Dardanum , it is a wonderfull thing , yet true , that God dwels not in some who know him , as the philosophers , Ro. 1. and he dwelleth in some who know him not , as in infants baptized . We may safely therefore conclude with * Tilenus , children have faith as they have reason ; in the seed , though not in the fruit ; in the root , though not in the leaf ; in some inward operation , though not in any outward expression . They argue also , ab absurdo , indeed absurdly after this manner ; signum frustra datur non intelligenti , it is a vain and absurd thing to administer the sacrament to such as know not what it means ; as it is to no purpose to present a beautifull picture to a blind man , or sound a silver trumpet in a deaf mans eare , or minister physick to a dead bodie . But children know not what the sacrament means ; when the cold water is powred on them they are offended with it , and expresse their dislike with crying and tears ; therefore it is vain to christen children . But we answer ; in this objection the Anabaptists Gyant-like fight with God. For if there be any force in this argument at all , it will be as available to overthrow the circumcising of children instituted in the old law by God himselfe , as their baptisme in the new . For the children among the Iews under the law , who were circumcised the eighth day , knew no more what circumcision meant , then ours do what baptisme ; only they felt the pain of the knife , as these do the coldnesse of the water , yet were they circumcised by Gods expresse command . Will they say that Christ uttered many parables , and wrought many signs and wonders before his disciples and other of the Iews in vain , because at the present they understood them not , though afterwards they understood them , and made singular use of them ? In like manner dare they affirm that Christ did in vain lay his hands upon children and blessed them , because children knew not what it meant ? or that ministers in vain baptize them , because at that time they know not what it signifieth , or why it is done ? Secondly , it is not in vain to offer to any that which may doe them good , whether they be sensible of it or no : Physick is ministred to children , naturall fooles , and mad men , to cure them , although in the case they are they have no knowledge what good it may doe them . A man that is in a swoon hath strong water poured down his throat , even when he is past sense , and it fetcheth him again : so though children perceive not what they receive , yet the sacrament may be and is soveraign unto them for their soules health . Thirdly , though children for the present understand not why they are baptized , and what is undertaken for them , and what fruit they reap by baptisme , yet order is taken by the Church , that as soon as they come to yeares of discretion and actuall use of reason , they shall understand and be perfectly instructed in this mysterie ; and that which is done to them in their infancie , after they have notice of it will be altogether as beneficiall unto them , as if they had known it at the time when the sacrament was administred unto them . They argue from the effects of baptisme ; baptisme is the laver of regeneration , the burying of the old man , the putting on of Christ , the putting away the filth of the flesh , with a confident demanding of a good conscience . But children are not regenerated nor renewed in their mind , nor have buried the old man , nor have put on the new , nor can confidently demand with a good conscience out of a certain perswasion of faith : therefore they ought not to be baptized . But we answer , the texts of scripture upon which they ground their argument , namely , Coloss. 2. 11 , 12. Tit. 3. 5. Heb. 10. 22. 1 Pet. 3. 21. contain in them high commendations of baptisme , but no prohibitions of administring it to children : for all these effects the Spirit of God produceth in all the elect that are baptized , but not all at an instant , but by degrees , as we grow in faith and in the knowledge of our Lord and Saviour : they are begun at our baptisme , but perfected afterwards , unlesse the partie immediately die after baptisme , when no doubt God supplyeth that by the extraordinarie work of his Spirit ; which riper years with the ordinarie means of faith would have brought forth , if God had spared them life . Children are regenerated by the impression of Gods image in their soul , which in processe of time shineth most bright in them by supernaturall light in the understanding , and puritie in the heart , and conformitie in their lives to the law of God : they are also purged from the guilt of their sinnes , and Christs righteousnesse is imputed unto them , though they have no sense or feeling thereof till God worketh powerfully upon their hearts by the preaching of the word , and they apprehend Christs merits by an actuall faith . As a flower in the winter lyes hid under ground in the root , which at the spring shooteth forth the leaves thereof ; so in children that are baptized there remaines that root of sanctifying grace in their hearts , which in riper yeares putteth forth the leaves thereof by a holy profession , and bringeth forth fruit by a godly conversation . They argue à pari ; if the sacrament of baptisme be to be administred to children , then also the sacrament of the Lords supper , for both are seales of the same covenant . But the supper is not to be administred unto infants , therefore neither is baptisme . But we answer , that the inference is not good : for though both are seales of the covenant of grace , yet there is a three-fold disparitie in them , which looseneth the sinewes of the argument . First , baptisme is the seale of our new birth ; but the Lords supper of our growth in grace and ghostly strength : baptisme is a sacrament of initiation , the Lords supper of perfection . Now it will not follow , that because a punie or novice may or ought to be admitted to the lowest form in the school of Christ , therefore he may and ought to be set in the highest : the Lords supper is strong meat , and not milk , and therefore no fit meat for sucklings . Secondly , the sacrament of the Lords supper was instituted for the commemoration of Christs death ; As oft as ye eat of this bread , and drink of this cup , saith the Apostle , ye shall declare the Lords death till he come . But children neither can apprehend nor shew forth Christs death ; therefore that sacrament is not ordained for them . Thirdly , before the receiving the Lords Supper every one is required to examine himselfe , which children cannot do . But before baptisme there is no such examination required . Though if any in riper years be converted to the Christian faith , it is most requisite that he be examined by the minister who baptiseth him , and that he be able to give a good account of his faith : but every one who is fit to be baptized is not presently to be addmitted to the Lords Table without precedent preparation , and a more strict examination of himself , both concerning his growth in faith , and sinceritie of repentance , and unfained charitie , with an earnest desire of that heavenly repast . They argue from Christs example , who was not baptized till he was thirtie years of age . But we answer , that Christs example alone without a precept doth not bind us . For Christ neither instituted nor administred the holy Supper till the day before his death , and then he both administred and received it after Supper , and that with his Apostles only : yet we are not bound , either to defer our receiving to the day before our death , or to administer the Eucharist after Supper , or to participate only with such a number , and those Priests or Ministers of the Gospell . Secondly , Christ in his infancie was circumcised , circumcision then being in force ; neither was baptisme then instituted , but now circumcision is abrogated , and baptisme succeeds in the place thereof . Thirdly , though Christ were not baptized in his infancie for the reasons above alledged , yet was he baptized ( if I may so speak ) in the infancie of baptisme it self . For , as soon as Iohn began to baptize , Christ came unto him , and required baptisme of him . When the fulnesse of time was come , in which God had appoynted to manifest him to the world , and appoynt him our teacher by a voice from heaven , This is my beloved Son in whom I am well pleased , hear him . According to whose example we ought not to defer our baptisme ; but , upon the first opportunitie offered unto us , receive that seal of our new-birth in Christ and admission into his church . I conclude the answer to this argument with an observation of * Gastius ; that Christ , because he was Lord both of the people in the old testament and of them in the new , therefore he would receive the sacraments of both , and was both circumcised in his infancie , and baptized also as soon as baptisme was in force . Since the examination and confutation of this second Article of the Anabaptists , there came to my hands a small pamphlet , dedicated to the house of Commons , intituled , The vindicath●u of the royall commission of king Iesus : wherein the author Francis Cornwell master of Arts , and sometimes student of Emanuell Colledge in Cambridge , frameth many arguments against the ordinance of the church in baptizing infants . Of which I may truly say , as Martiall doth of Caecilius , who made disverse dishes of one and the self same kind of course root . Atreus Caecilius cucurbitarum Sic illas quasi filias Thyestae In partes lacerat secatque mille : Gustu protinus has edes in ipso , Has prima feret , alterave mensa , Has coenae tibi tertia reponit : Huicseras Epidipnidas parabit ; Hoc lautum vocat , hoc putat venustum Unum po●ere ferculis tot assem . Thou cheatest my stomack with varietie of dishes , in all which there is but one sorie root drest after a diverse manner , & in all of them not a half-pennie worth of good and solid meat . So this new Anabaptisticall Proselyte endeavours to cheat the judgement of the reader with varietie of syllogismes and enthymems , in which there is but one or two arguments at most , propounded in divers forms , and in all of them not the weight of one solid reason ; the summe & effect of his whole book is contained in the title-page , wherein he affirmeth , that the christening of children doth universally oppose the commission granted by king Iesus , Mat. 28. 19. 20. Mark 16. 15. 16. and that paedobaptisme is a popish tradition , brought into the church by Innocentius the third ; upon these two notes he runs in division through his whole book . The first hath no colour of probabilitie , and the latter is a grosse & ignorant untruth ; if the baptisme of infants oppose the cōmission granted by Christ , Mat. 28. either it opposeth it in words or in sense : not in words , for there is no mention at all of children in either of those texts , much lesse any prohibition of baptizing them , neither doth it oppose it in sense . For the meaning of our Saviour there apparently is ; that his Apostles and their Successors should go and convert all Nations , and plant Christian churches in them : first , teaching them the Gospel and principles of Christian Religion , and after administring the sacraments unto them ; which they have done accordingly : first , teaching the parents and baptizing them , and after their children into their faith . But the objection from these texts is fully answered , and retorted in the end of the conference and in the solution of the first argument brought by the Anabaptists in this section . And therefore I come briefly to examine his second assertion or rather aspersion of the whole Christian world in these words in the frontis-peece of his book , Against the anti-christian faction of pope Innocentius the third and all his favourites , that enacted by a decree , that the baptisme of the infants of beleevers should su●ceed circumcision . These words vertually contain this proposition , that the christening children is the practise of an Anti-christian faction , which was brought first into the church by the decree of Pope Innocentius the third . Of which enunciation , I may say as Tertullian doth of the Chameleon , quot colores , tot dolores ; or rather , quot dicta , tot maledicta ; so many words as there are , so many grosse errors and scandalous reproaches . For the baptizing infants is not the practise of a faction , nor a part , but of the whole , not Anti-christian , but truely Christian church . Neither was it introduced by Innocentius the third , but is of far more ancient date , and was derived even from the times of the Apostles themselvs . First , it is well known that the Greek and Latine churches , or the Eastern or Western were the membra dividentia of the whole church ; and that the christening of infants was approved of and practised by the Greek church is evident by the testimonies of Gregorie Nazianzen , orat . 40. in bap . Origen hom . 8. upon Leviticus , and 14. of Luke : and that it was likewise approved and practised in the Latine church is clearly collected from Ambrose , lib. de Abrahamo Patriarcha , Ieron . cont . Pelag. l. 3. Augustin . l. 10. de Gen. ad lit . c. 23. Cyp. ep . 59. ad Fidum . Now if the Greek and Latine churches were Anti-christian , where were there any Christians in the world ? Secondly . Pope Innocentius the third , as it is well known to all the learned , lived in the twelfth age of the Church , and flourished about the year 1215 , in which year he called the great Councell at Lateran . Before him Gregorie the great ( whom M. Cornwell himself alledgeth , page 11. out of M. Fox in his book of Martyrs ) about the year of our Lord 599. above six hundred yeares before Innocentius the third resolved Austine the Monk that in case of necessitie infants might be baptized as soon as they were born : and two hundred yeares before Gregorie , S. Austine wrote a treatise de baptismo parvulorum , and for the lawfulnesse thereof , in his 28 epistle , and in his third book de pec . mer. & remiss . and by occasion elsewhere also alledgeth a testimonie out of S. Cyprian to that purpose , who wrote in the year of our Lord 250. nay , which is most considerable , Origen in his Comment upon the epistle to the Romans , c. 6. l. 5. ( quoted by M. Cornwell himself , p. 10. ) affirmeth in expresse tearms , that the church from the Apostles received a tradition to baptize children : whence I thus frame my argument . All Christians ought to hold the traditions which have been taught them by the Apostles , either by word or epistle , 2 Thess. 2. 15. But the baptizing of children is a tradition received from the Apostles , as Origen affirmeth , loc . sup . cit . & Austine , l. 10. de Gen. ad lit . c. 23. & de bap . cont . Donatis . l. 4. Ergo , the baptizing of children ought to be retained in the Christian church . Thus M. Cornwell hath spun a fair thred , of which a strong cord may be made to strangle his own assertion . Yea , but M. Cornwell chargeth all ministers deeply to answer this his negative demonstration , saying , O that the learned English ministerie would informe me , lest my bloud like Abels crie aloud from heaven for vengeance , for not satisfying a troubled conscience : how shall I admit or consent to the admittance of the infant of a beleever to be made a visible member of a particular congregation of Christs body , and baptized , before it be able to make confession of its faith and repentance , lest I consent to separate what God hath joyned together ? That which God hath joyned together , no man ought to separate . But faith and baptisme God hath joyned together , Mar. 16. 16. Acts 8. 37 , 38. & 16. 33 , 34. Gal. 3. 27. Ephes. 4. 5. Ergo , faith and baptisme no man ought to separate . ANSWER . This argument is so far from a demonstration , that it is not so much as a topicall syllogism , but meerly sophisticall ; therin any who hath ever saluted the University , and hath bin initiated in Logick , may observe a double fallacy . The first is fallacia homonymiae in the premises . The second is ignoratio elenchi in the conclusion . First , the homonymia or ambiguity is in the tearm ( joyned together ) for the meaning may be either that faith and baptism are joyned together in praecepto , in Christs precept , and that no man denieth : all that are commanded to be baptized , are required to believe , and all that believe , to be baptized , or joyned together in subjecto , that is to say , all who are baptized have true faith , and that none have true faith but such as are baptized ; in this sense it is apparantly false , and none of the texts alledged prove it , for the thiefe on the crosse had faith , yet not the baptism we speak of ; as also the Emperour whom S. Ambrose so highly extolleth in his funerall , and many thousands besides ; again , Iulian the Apostata , and all other , who after they came to years renounced their baptisme and Christian profession , had baptisme , yet no true faith ; which , as M. Cornwell himself will confesse , cannot be lost totally or finally . Secondly , in the former syllogisme there is ignorantio elenchi , he concludes not the point in question , they who most stand for the baptizing of children will not have faith and baptisme severed : for they baptize children into their fathers faith , and take sureties that when they come to yeares of discretion they shall make good the profession of the Christian faith which was made by others at the font in their name , and for them : nay , so farre are they from excluding faith from infants that are baptized , that they beleeve that all the children of the faithfull , who are comprised in the covenant with their fathers and are ordained to eternall life , at the very time of their baptisme receive some hidden grace of the Spirit , and the seeds of faith and holinesse , which afterwards beare fruit in some sooner , in some later . Neither is this any paradox or new opinion : for S. Ierome advers . Lucifer . and Austin ep . 57. ad Dard. and Zanchius de tribus Elohim affirm , that the holy Spirit moveth upon the waters of baptisme , and that as the Spirit in Genesis 1. 2. rested upon the waters , incubabat aquis , that he might cherish and prepare them for the producing of living creatures ; so the holy Ghost resteth upon the waters of baptisme , and sits as is were abroad upon them , and blesseth them , and thereby doth cherish the regenerate and animate the elect . S. Leo speaketh most elegantly and fully to this point in his sermons of the birth of Christ , omni rena●ce●i aqua baptismatis instar est uteri virginalis , ●adem 〈…〉 qui replevit & virginem ; & peccatum quod ihi 〈…〉 conceptio , hic mystica to●●it abl●tio . And 〈◊〉 . 5. factu● est homo nostri generis ut nos divinae naturae poss●imus esse consortes : originem quam sumpsit in utero virginis , posuit in 〈…〉 : dedit 〈◊〉 quod dedit matri : obumbratio Spiritus qu●● facit ut Maria pareret salvatorem , facit ut regeneret undae credontem : to every regenerate Christian the water of baptisme is in stead of the Virgins wombe , the same Spirit replenishing the font which filled the Virgin ; and the sinne which there his holy conception prevented or evacuated , here the mysticall ablution takes away . And again , Christ was made a man of our nature , that we might be made partakers of his divine nature ; the birth or originall which he took in the Virgins womb he hath put in the font of baptisme ; he hath given that to the water which he gave to his mother ; by the like over shadowing of the Spirit the water regenerates a beleever , whereby Mary brought forth a Saviour . As for the rest of his arguments , they are like rotten wyer , they will not endure the streining , and they are alread●e broken in pieces by another . See the declaration against the Anabaptists printed at London for R. W. 1644. A confutation of A. R. his TRACTATE , entituled , The Vanitie of childrens baptisme . THe presse now adays is like Africa , ●emper aliquid apportat novi monstri , it brings forth every day some new monster ; among which one of the most ugly and mishapen is a Treatise printed by A. R. of The Vanitie of childish baptisme : quis furor ô cives ! quae tanta licentia praeli ! O the impietie of the men of these times , the more to be condemned by all after-ages , by how much they condemn the pietie and devotion of the former ! An ordinance of God , and most holy sacrament instituted by Christ , and from the dayes of the Apostles even to this present age administred by the whole church to the children of beleevers is tearmed by the vain author of this Treatise , upon weak and childish reasons , vain and childish . Is everie action childish whereof children are the subject ? Then was circumcision childish , and the protection of Angells is childish , and the imposition of hands , and benediction of our blessed Saviour ( I tremble to speak it in the language of this black-mouthed Treatiser ) will be concluded to be vain and childish . For the sacrament of circumcision by Gods commandement was administred to children , the Angells of heaven are childrens guardians , and our Redeemer himself took children in his arms , layd his hands upon them and blessed them . And if he commanded children to be brought unto him , shall not we bring them to the church ? If he embraced them , shall not we receive them into his familie ? If he layd his hands on them , shall not we wash them in his sacred font ? If he blessed them , shall not we pray for them ? and after a religious manner consecrate them unto him , and make them free of the citie of God according to Abrahams copie , I will be thy God , and the God of thy seed ? Herod the Ascalonite , and Richard the third , King of England , were branded with anote of infamy and barbarous crueltie to allages ; the one for ●●isling the young princes of the blood and heires of the crown of England , the other for massaging the infants in Bethlehem and the confines thereof ; yet those bloodie tyrants deprived those sweet babes only of their temporall life ; of how much deeper dye is their sin , who by their soul-murthering doctrine and practise endeavour to deprive the heires apparent , not of an earthly but of a celestiall crown , and all the children of the faithfull throughout the whole Christian world of the ordinarie means of eternall life ? Whatsoever fair varnish hath been of late put upon this heresie , it seemed so horrid and abominable in the eyes of our predecessors and other reformed churches , they inflicted the severest punishments upon the obstinate maintainers thereof that they could devise . At Zurick , after many disputations between * Zuinglius and the Anabaptists , the Senate made an act , that if any presumed to rebaptise those that were baptized before they should be drowned . In the year of our Lord , 1539. * five Dutch Anabaptists were burnt in Smithfield , and two beyond Southwark in the way to Newington . At Vienna , many * Anabaptists were so tyed together in chains , that one drew the other after him into the river , wherein they were all suffocated . vid. supr● . Here you may see the hand of God in punishing these sectaries some way answerable to their sin according to the observation of the wise man , * quo quis peccat co punietur , they who drew others into the whirl-pool of error , by constraint draw one another into the river to be drowned ; and they who prophaned baptisme by a second dipping , rue it a third immersion . But the punishment of these Catabaptists we leave to them that have the legislative power in their hands , who though by present connivence they may seem to give them line : yet no doubt it is , that they may more entangle themselvs and more easily be caught . For my part , I seek not the confusion of their persons , but the confutation of their errors , two whereof A. R. undertaketh strenuously to defend . The first is the necessitie of dipping in baptisme : dipping ( saith he ) in his title-page is baptizing ; and baptizing dipping : and p. 8. the institution of Christ requireth that the whole man be dipped all over in water . This he endeavoureth to prove out of Mark 1. 8. and Ioh. 1. 26. and Plutarch l. de superstitione , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Act. 11. 16. c. 8. 38. 39. Philip and the Eunuch went down both into the water , and Mat. 3. 16. Christ went with Iohn into the water , p. 11. and Col. 2. 12. buried with him in baptisme , and Rom. 6. 4. 5. were buried with him by baptisme into his death . Now let any man ( saith he ) that is not quite fallen out of his reason judge whether washing or sprinkling the face with water , or dipping the whole man into water , doth answer all these texts of scripture . I answer , this is a weak and childish fallacie . For , ex particulari non est syllogizari , no man in his right wits will conclude a generall from a particular , as he doth here . Some men that were baptized went into the river , therefore all that be baptized must do so ! The word baptizo sometimes signifieth to dip , therefore it alwayes signifieth so ! Although in the places alledged the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not in , but with ; as the words immediatly following , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it plain , and therefore both the Geneva and the last translation render the words , not , I have baptized you in water , but he will baptize you in the holy Ghost ; but , I have baptized you with water , and he will baptize you with the holy Ghost . And in the 19. of the Rev. 21. ver . it is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is word for word , they were slain in the sword , yet must it be translated they were slain with the sword , not in the sword . Notwithstanding I grant , that Christ and the Eunuch were baptized in the river , and that such baptisme of men , especially in the hotter climates , hath been , is , and may lawfully be used : yet there is no proof at all of dipping or plunging , but only washing in the river . But the question is , whether no other baptizing is lawfull ; or whether dipping in rivers be so necessarie to baptisme , that none are accounted baptized but those who are dipt after such a manner ; this we say is false , neither do any of the texts alledged prove it . It is true , dipping is a kind of baptizing , but all baptizing is not dipping . The Apostles were baptized with fire , yet were they not dipt into it : tables and beds are said in the originall to be baptized ; that is , washed , yet not dipt . The Israelites in the wildernesse were baptized with the cloud , yet not dipt into it : the children of Zebedee were to be baptized with the baptisme of blood wherewith our Saviour was baptized , yet neither he nor they were dipt into blood . Lastly , all the fathers speak of the baptisme of tears wherewith all penitents are washed , yet there is no dipping in such a baptisme . As for the representation of the death and resurrection , that is not properly the inward grace signified by baptisme , but the washing the soul in the laver of regeneration , and cleansing us from our sins . However , in the manner of baptisme , as it is administred in the church of England , there is a resemblance of death and the resurrection . For , though the child he not alwayes dipped into the water ( as the rubrick prescribeth , save only in case of necessitie ) which would be dangerous in cold weather , especially if the child be weak and sickly : yet the Minister dippeth his hand into the water , and plucketh it out when he baptizeth the infant . The second error of the Anabaptists , which A. R. strenuously propugneth , is their decrying down paedo baptisme , and with-holding Christs lambs from being bathed in the sacred Font. This foul error , or rather heresie ( for it is condemned for such both by the primitive and the reformed churches ) he endeavoureth to blanch in part , if not to quite clear from all aspersion , and justifie by four arguments which I will propound in his own words , that he may not say , I shoot his arrows without their heads : the first I find p. 27. PART I. The administration of baptisme which hath no expresse command in Scripture , and which overthrows or prevents that administration of baptisme which is expressely commanded in Scripture , is a meer device of mans brain , and no baptisme of Christ. But the administration of baptisme upon infants hath no expresse command in Scripture , and it overthrows or prevents the administration of baptisme upon disciples ( or beleevers ) which is expressely commanded in Scripture , Mat. 28. 19. Mar. 16. 16. Ioh. 4. 1. 2. Act. 2. 38. and 8. 37. Therefore the administration of baptisme upon infants is a meer device of mans brain , and no baptisme of Christ. This argument stands as it were upon two legs , and both of them are lame ; the one is , that nothing may be done in the worship of God without expresse command in Scripture . This is an ignorant and erroneous assertion . For first , there is no expresse precept in Scripture for beleeving and acknowledging in terminis three Persons in the unitie of the deitie ; and yet Athanasius faith in his Creed , that whosoever beleeveth not , and worshipeth not the Trinitie in unitie and unitie in Trinitie , shall ; perish everlastingly . Secondly , there is no expresse command in Scripture to confesse the holy Ghost , to proceed from the Father and the Son , tanquam distinctis personis : yet it is not only an article of religion in the church of England , but also set down in the confession of the Anabaptists lately printed . Thirdly , there is no expresse precept for the abrogating of the Jewish sabbath , and religious observing the Christian : yet no Anabaptists hold themselvs bound to keep holy the Saturday or Jewish sabbath ; neither have they yet ( to my knowledge ) oppugned the observation of the Lords day . Fourthly , there is no expresse precept in Scripture for womens receiving the sacrament of the Lords Supper . For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle , ( Let a man examine himself , and so let him eat of this bread and drink of this cup , ) is a common name to both sexes : yet the Apostle useth the masculine article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so there is no expresse command but for men ; yet no sectaries upon record , no not the Anabaptists themselvs exclude women from the holy Communion . Fifthly , there is no expresse precept for re-baptizing those who in their infancie were baptized by a lawfull minister , according to the form prescribed by our Saviour , in the name of the Father , and of the Son ; and of the holy Ghost ; nay rather , there is an expresse prohibition in the words of the Apostle , one faith , one baptisme ; and in that clause of the Nicen Creed , I beleeve one baptisme for the remission of sins : yet re-baptizing is a prime article of the faith of this sect , from whence they take their very name of Anabaptists , that is , re-baptizers . If A. R. here will stretch expresse precept to any thing that is commanded in Scripture , either immediatly or mediatly , either in particular or in generall , either in plain or direct tearms , or in the true sense of the text : so , I grant , all the four former orthodox tenets may be proved by Scripture . And so also I have before proved the lawfulnesse of baptizing children , though there be no expresse Scripture for it intormini● . The other leg also upon which his argument standeth is as lame as the former . For the baptisme of infants no way over-throws or prevents the baptizing of any disciples or beleevers instructed in the mysteries of salvation , of whom the texts alledged are meant ; but there-baptizing of such who were before baptized in their infancie ( which re-baptizing is no where commanded in Scriptures : ) and as , if all nations were converted to the Christian faith , there needed no more conversion , so , if all were admitted to the church by baptisme in their infancie , they should need no other admission by re-baptizing them ; but there will be alwayes some to be converted till the fulnesse of the Iews and Gentiles also is come in , and till then there will be use of that precept of our Saviour Mat. 28. Go teach all nations , baptizing them ; the second Argument of his against paedo-baptisme . PART 2. The second I find p. 20. If they ground the baptizing children from the institution of circumcision , then they ought to observe it in everie thing , and baptize males only , and that precisely on the eighth day . ANSWER . This argument is fallacious and childish , called in the schools fallacia accidentis , as when a Sophister argueth on this wise , If thou didst eat that which thou boughtest in the market , thou didst eat raw flesh ; but thou confessest thou didst eat what thou bought'st , therefore by thine own confession thou didst eat raw flesh . The argument is captious and fallacious , wherein the Sophister subtily argueth from the subject to the accident , from the substance to the circumstance : it is true , he ate what he bought in substance or kind , were it flesh or fish , but not in what qualitie or condition he bought it ; for he bought it raw , he are it rost or boyl'd : in like manner M. Bradbourn fallaciously argued before the High Commission for the observation of the Saturday or Jewish sabbath . What the Iews were commanded in the ●ourth commandement , that we Christians are bound to perform . But the Iews were commanded to keep holy the seventh day from the Creation ; therefore we Christians are bound to keep that day . In this syllogisme , as the former , there is fallacia accidentis . For the Sophister ( as I noted before ) argueth from the substance to the circumstance , from the same day specie , to the same day numero in the week . It is true , we Christians are bound by vertue of that command to appoynt a certain day for the publike service of God , and no lesse then one in seven , or a seventh day every week : yet are we not bound precisely to keep that seventh day , viz. from the Creation ; which they did . The Quartodecimani used a like Sophisme ; if our Easter succeed the Jewish passe-over , then we ought to keep the fourteenth day precisely as the Iews do . But our Christian Easter doth succeed the Jewish passe-over , therefore Christians ought to keep their feast of Easter precisely on the fourth day of the month , whether it fell on the first day of the week or not . In like manner A. R. argueth , If baptisme succeed circumcision , then all children ought to be baptized on the eighth day : this will not follow , no more then that children ought to be baptized in the same part where they were circumcised . The answer is very easie , the one sacrament is to succeed the other in substance , but not in each circumstance ; their circumcision was expressely confined to the males and to the eighth day , so is not baptisme . Only it will follow , that because circumcision was administred to the infant as soon as it was capable thereof , or could receive the sacrament without danger ; therefore children ought to be baptized as soon as conveniently they may . And this is agreeable to the resolution of S. Cypr. 1400. years ago in his Epistle to Fidus , and of a Councell held at Africk in his dayes . The third argument I find p. 25. None may be warrantably baptized untill they do manifest and declare their faith by profession thereof ; this is apparant by the doctrine and practise . First of Iohn , Mat. 3. 6. 89. Mar. 1. 4. Secondly , of Christ and his Apostles , Ioh. 3. 22. compared with the 4. 1. 2. Act. 2. 20. 41. and 8. 36. 37. and thirdly by the tenor of the commission , Mat. 28. 29. Mar. 16. 15. 16. ANSWER . Though the sinews of this Argument have been cut before , and the texts alledged answered , yet for the further satisfaction of the reader I further adde . First , that none are required to manifest and declare their faith before baptisme but such who have been taught , and have use both of reason and speech . For the rule of the schools , nemo tenetur ad impossibile , holdeth in all sacramentall acts as well as others : neither can they hence infer , that children therefore ought not to be baptized , because they can make no declaration of their faith ; no more then it will follow , that children ought not to eat because they cannot labour for their living . For though the Apostles rule be generall , Let him not eat that will not labour : yet all agree it must be understood of such as are able to labour ; so likewise all the texts of Scripture which require confession of faith must be understood of such who have the use of reason , and of the tongue wherewith they may confesse . Secondly , children make profession of their faith and repentance both at their baptisme by their sureties ; and if they live to years of discretion in their own persons . PART 2. The last argument I find p. 30. The administration of baptisme which over-throws the vese nature of the covenant of grace , and whole Gospell of Christ , is Anti-christian and abominable . But the administration of baptisme upon infants doth so , because it stands upon the ground and interest which they have in the covenat ( by naturall generation only , or by the meer profession of faith in the parents or sureties ) without faith in their own persons , whereby faith is made void and the promise ( which is the Gospell and object of faith ) is also made of none effect , and so the preaching thereof becomes uselesse and vain also , Rom. 4. 14. Therefore the administration of baptisme upon infants is Anti-christian and abominable . ANSWER . Here is thunder without lightning , thundering in the conclusion ; the baptisme of infants is anti-christian & abominable : but no lightning in the premises , no proof at all that the christening children overthroweth the nature of the covenant of grace & the whole Gospell of Christ. For that which is built upon the covenant of grace , to wit , I will be thy God , and the God of thy seed , and is nothing else but the setling to the seal of the covenant of grace upon pre-supposition of faith present or future in the person of him that is baptized , can be no over-throwing of that covenant , but a confirmation and establishing it rather . If we taught that children were heirs of the covenant by the law , then , as the Apostle teacheth us , we should make faith void , and the promise of none effect . But now , sith we teach , that Abraham , the father of the faithfull , and all his seed are heirs of the kingdom of heaven , not through the law , but through the righteousnesse of faith : we confirm the covenant of faith , and in the christening of children accomplish the promise , Act. 2. 39. The promise is to you and your children , and to those that are afar off , and to as many as the Lord shall call by the ministerie of the Gospell into his church . Yea , ( but saith he ) the administration of baptisme upon infants stands upon the ground and interest which they have in the covenant by naturall generation only , or by the meer profession of faith in their parents , and sureties without faith in their persons . This is a false charge , we teach no such thing , but that children have interest in the covenant by vertue of Gods promise above mentioned , and not without faith in their own persons as [ without ] may signifie the exclusion of faith , though without actuall profession of faith in their own persons , which at the present they cannot do , but as soon as they come to the use of reason and years of discretion they actually do it , and thereby make the promise made for them by their sureties effectuall . Thus have I crushed this adder , yet because after the manner of serpents , capite eliso cauda minatur , though his head be bruised he wags still his tail , and in the end of his Tractate thrusts out his sting to wound their reputation who had any dealing with him and other Sectaries in this argument : I hold it fit to spend a twig or two more upon him , till he be quite dead . First , when the advocates for paedobaptisme argue thus out of the tenth of Marke 13 , 14. None of those whom Christ bids to come unto him , as to whom belongeth the kingdome of God , may or ought to be debarred from the entrance into it by baptisme . But children of beleeving parents , who tender them to Christ , are bid to come unto him , and to them belongeth the kingdome of God : Ergo the children of beleeving parents ought not to be debarred from the entrance of the kingdome of God by baptisme . This schismaticall Anabaptist endeavoureth to dull the edge of the argument by this answer . ANABAP . ANSWER . That though Christ took these children into his arms , yet he christened them not ; neither doth he say , that to them , but to such belongeth the kingdome of God , that is , innocent , meek , and humble men , in these vertues resembling children . But the edge of the argument may be sharpned by this reply . REPLY . First , Christ christened none , neither men nor children , as Saint Iohn teacheth us , but his disciples only . If therefore an argument drawn from his example negatively were of any force , it would conclude as well against baptizing men in riper yeares as children ; for certain it is , Christ baptized neither the one nor the other . Secondly , these children were not brought to Christ that he should baptize them , but that he should touch them , and that he did ; for he layd his hands upon them , and blessed them , and his blessing them was as effectuall to their salvation as if he had christened them : for Christs grace dependeth not upon the vertue of the sacrament , but contrarily , the vertue of the sacrament upon his grace . Thirdly , when Christ said , to such belongeth the kingdome of God , he necessarily included children , whom he propounds as patterns to men ; and his meaning is , to children , and to such as are so qualified as children , belongeth the kingdome of God. If he meant otherwise , his reason had been of no force , suffer children to come unto me , and forbid them not , because to men in riper yeares ( that are humble and innocent like infants ) belongeth the kingdome of God. What is the innocencie or humilitie of men in riper yeares that can make profession of their faith to children ? Or what are they advantaged thereby , that for this qualification in them infants and sucklings should be brought to Christ ? The coherent sense therefore must needs be this , Bring little children to me , for to them , and such as are like them , belongeth the kingdome of God. Fourthly , they who have their agents in heaven , certainly belong to that kingdome ; but the children of the elect have their agents in heaven : for Christ saith , their Angels continually behold the face of my father which is in heaven . The children of the godly must either belong to the kingdome of God or the kingdome of Satan ; and when they die , either goe to life eternall , or into everlasting torments : there is no third place after this life ; either to heaven they must , or hell : if to heaven as belonging to the kingdome of God , why is the gate of entrance into it lockt up against them here ? if to hell , then all the children of the faithfull that die before they can make actuall profession of their faith , even those sweet babes which suffered in Christs quarrell , and were butchered by Herod , whose feast the Church hath celebrated for 1300 yeares at least , are to be deemed in the state of damnation , which is a most uncharitable and damnable opinion . See more of this argument , and the vindication thereof . Secondly , whereas they who stand for the baptizing of children , plead for them after this manner : Omnes foederati signandi , All that are comprised within the Covenant have a right to the seal thereof : But the children of beleevers are comprised within the Covenant , both as it was first drawn , Gen. 17. 7. and after exemplified , Esay 59. 21. and Acts 2. 39. Therefore the children of the faithfull have a right to the seal , to wit , baptisme . This refractorie Separatist endeavours to wring this weapon out of our hands by a double answer . ANSWER . First , that by seed in those promises is meant the posteritie of the faithfull , not sucklings or infants . Secondly , that the promise spoken of in the Acts is not of admission into the church , or remission of sins by baptisme , but of extraordinarie gifts there mentioned ; namely , the gift of healing , and of tongues , and revelations both by visions and dreams . But they may take false hold of this weapon by this replie . REPLY . First , that the word used in the Acts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth off-spring or those that are begotten of us , and is as appliable to children as to men in years . Secondly , in the word seed used in Genesis and Esay children are necessarily implyed ; not only because all the posteritie of the faithfull that live in riper years were children , but because millions of them dye in their infancie before they come to mans estate ; and dare any exclude them all out of the covenant ? Thirdly , by seed in Genesis it may be demonstrated that infants & sucklings were necessarily understood as well as men in riper years ; for infants by Gods command received the seal of the covenant , to wit , circumcision ; and the children of the faithfull under the Gospell are as capable of baptisme , as the children of the Iew● were under the law of circumcision : neither did Christ by his comming contract the bounds of the church , but very much enlarged them . Fourthly , though in the second of the Acts there is mention made of the extraordinare gifts of the spirit , v. 4. 17. Yet the promise we insist upon v. 39. is not meant of those extraordinarie gifts ; for , not all of the seed of Abraham , much lesse all that were called of the Gentiles , received those extraordinarie gifts , but verie few in comparison , and that in the plantation of the Gospell , and for a few years or at most ages after , whereas the promise which the Prophet here speaketh of was to be accomplished in all . To you ( saith S. Peter ) is the promise made , and to your children , and to all that are afar off , even as many as the Lord our God shall call : but all that God called to the knowledge of the Gospell could not speak with strange tongues , nor miraculously cure diseases , neither had they the gift of prophesie ; what then ? Was the promise there spoken of made to the Iews and their children , and all the Gentiles whom God had vouchsafed to call ? namely , the promise of salvation . v. 21. Whosoever shall call upon the name of the Lord , shall be saved ; and the gift of repentance , and remission of sins by baptisme mentioned . v. 38. Repent , and be baptized every one of you in the name of the Lord Iesus , for remission of sins . Thirdly , whereas they who are wel-affected to childrens baptisme draw an evidence thereof even from the cloud , mentioned 1 Cor. 10. 2. after this manner : This truth answereth the type , but children were baptized in the type when they were baptized in the cloud and in the sea , as Israel passed out of AEgypt into the wildernesse . Ergo , children ought now to be baptized in the truth . This sworn enemie of childrens Christendom goeth about to blot and deface this evidence by scribling upon it , that the baptizing in the sea , and the cloud the Apostle speaketh of , was an allegorie and an allusion , not any type or figure from whence any substantiall argument might be drawn for childrens baptisme . But if we scrape away his scribling , we may read a clear evidence for the lawfulnesse of childrens baptisme . REPLY . For first , it is confessed on all hands , and may be collected from the sacred storie , that the Israelites took all their children with them out of AEgypt , and that they together with their parents passed through the red sed , ( which was an embleme of Christs blood , in which the spirituall Pharoah and all our ghostly enemies are destroyed ) and that they were washed and sprinkled as well as their parents with the water of the sea , and that which dropt from the cloud : and S. Paul addeth , v. 6. that all those things were types , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that as the Apostle saith , They and we ate the same spirituall bread , v. 4. and drank of the same spirituall rock ▪ and the rock was Christ : so he might have said , that they were all baptized in the water of the cloud , and in the sea , and that water spiritually was Christs blood ; for so the ancient Fathers teach us to speak . * S. Hilarie in Psal. 67. They were all under the cloud , and were drenched with Christ , the rock giving them water . * And Leo , likewise the sacraments were altered according to the diversitie of the times , but the faith whereby we live in all ages , was ever one . * And S. Austine yet more fully , these things were sacraments in outward tokens diverse , but in the things tokened all one with ours . And the sacraments of the old law were promises of such things as should afterward be accomplished : our sacraments of the new law are tokens that the same promises alreadie are accomplished . Fourthly , among many other arguments brought for the justification of the practice of the Christian church in the baptizing infants , that passage of the Apostle 1 Cor. 7. 14. is much insisted upon , ( For the unbeleeving husband is sanctified by the wife , and the unbeleeving wife is sanctified by her husband ; else were you children unclean , but now are they holy ) & that for verie good reason . For the Apostles argument concludes , that some holinesse redounds to the children by the unbeleeving wives cohabition with her husband , being a beleever ; or of the unbeleeving husband with a wife that is a Christian. Now the question is , whether inward holinesse or outward , that which some call federall holinesse , the Apostle cannot mean inward holinesse ; for the beleefe of the father or mother cannot infuse or produce such holinesse in the infant : and if the Apostle speak of this outward or federall holinesse , and his meaning is , that the unbeleeving wife is so farre sanctified to her husband , as to bring forth a holy seed to him , that is , children belonging to the common-wealth of Israel , and having a title to the covenant of grace ; then undoubtedly the children of beleevers ought to receive the seal of that covenant , to wit , baptisme . To avoid this inference , and defeat the whole argument , this Anabaptist , with his fellow Barbar coyneth a new holinesse never heard of in scripture , and withall corrupteth the Apostles text with this absurd glosse . ANSWER . Because the unbeleeving wife is sanctified to her beleeving husband , therefore her children are holy , that is , lawfully begotten , not spurious , not bastards . REPLY . A bastard exposition , repugnant both to the text and the scope of the Apostle , as I have declared before in-part Article 2. Argument 8. whereunto may be added these important considerations . First , holinesse in Scripture is no where taken for legitimation ; they may be holy whose birth was yet not legitimate , and their birth legitmate who are far from holinesse . Bastardie , though it be a fruit of uncleanesse in the parents , and a blemish to their children in their reputation , yet it maketh not them unclean , nor federally unholy : that is , such as belong not to the covenant of God , for Pharez , Zarah , Iephthah , and other base-born among the Iews were circumcised , and reckoned among the people of God. Secondly , if the Apostle meant no more by holinesse but legitimation , he had no way resolved the Corinthiant scruple , which was , whether according to the law of God , and the example of the Israelites in the dayes of Ezra , they were not to put away their unbeleeving wives and children : the Apostle answereth no , because their children begotten & born by them should be no bastards , as they expound the word holy . This answer could give them no satisfaction at all , for the children that were born or begotten by the Iews , who had married strange wives in the days of Ezra were not bastards , being born in wedlock , yet they were commanded to put them away and their mothers . Thirdly , that cannot be the meaning of the Apostle which implies untruth , for the Apostle wrote inspired by the Spirit of truth ; but it is not true , that all those children are unclean , that is , as they interpret , bastards , that come of unbeleeving parents : for though either or both the parents were infidels , yet , if the children were begotten & born in lawfull wedlock , they were no bastards ; & noman doubteth but there may be lawful wedlock between infidels . For marriage is de jure naturae , and adulterie among the heathen was a crime ; but if the heathen marriages were no marriages , then there could be no adulterie among them , for adulterie is the defiling of the marriage bed . Lastly , the main scope of the Apostle in this place was to perswade the beleevers among the Corinthians to cohabit with their wives that were willing to live with them , though they were yet unbleevers : not only because they might conceive good hope of their conversion by their loving and Christian conversation with them , but because thereby their children should acquire some holinesse . But if the children of beleeving parents should not be admitted to the communion of Saints , and congregation of the faithfull by baptisme , their children should gain nothing by their fathers or mothers faith , but rather lose . For if they remained still in their Judaisme , not beleeving in Christ : yet their children were to receive the outward seal of the covenant , to wit , circumcision , whereby they were reckoned among Gods people , and had such outward federall holinesse as that sacrament might give them . Sith therefore this glosse of the Anabaptists no way agreeth with the scope and intention of the Apostle , nor with the truth it selfe : it remaineth that we admit of that interpretation which the best of the ancient and latter Expositors give of the text ; to wit , ( the unbeleeving husband is so far sanctified by the faith of the wife , and the unbeleeving wife by the faith of her husband ) that their children thereby are entitled to the covenant of grace ; and therefore the Ministers of God have a good ground and warrant to administer baptisme unto them , which is the seal of their entrance into that covenant . ARTIC . 3. Concerning set forms of prayer . ANABAPTIST . NO set or stinted forms of prayer ought to be used in publike on private ; but all that pray ought to pray by the spirit in a conceived form , variable according to severall occasions . THE REFUTATION . Though we condemn not all conceived , or ex tempore prayer , especially in private , when we lay open our wants to our Father in secret , and rip up our consciences before him : yet set or stinted forms of prayer in publike are not only warrantable by Gods Word , and verie profitable , but in some case necessarie . ARGUMENT I. What God appointed in the old testament , as appertaining to his substantiall worship , it being no part of the abrogated rites of the ceremoniall law , may and ought to be observed by us under the Gospell . But set forms of blessing , thanks-giving , and prayer , were appoynted by God in the old testament , and are no types and figures of Christ , nor parts of the ceremoniall law . Ergo , they may and ought to be observed by us under the Gospell . Of the major or first proposition there can be no doubt , for that cannot be evill whereof God is the author ; and though the rites and ceremonies are different , yet the substance of Gods worship is the same , both under the law and under the Gospell . The assumption or minor proposition is confirmed by the expresse letter of these texts , Numb . 6. 23. 24. 25. 26. Speak unto Aaron and his sons , saying , on this wise ye shall blesse the children of Israel ; saying unto them , the Lord blesse thee , and keep thee , the Lord make his face shine upon thee , and be gracious unto thee , the Lord lift up his countenance upon thee , and give thee peace . And Deut. 26. 5. And thou shalt speak , and say before the Lord thy God , a Syrian readie to perish was my father , and he went down into AEgypt , and sojourned there with a few , and became there a nation , great , mightie , and populous , &c. And Hosea 14. 2. Take with you words , and turn to the Lord , and say unto him , take away all iniquitie , and receive us graciously , so will we render the calves of our lips . And Ioel 2. 17. Let the Priests , the ministers of the Lord , weep between the porch & the Altar , and let them say , spare thy people , O Lord , and give not thine heritage to reproach , that the heathen should rule over them , wherefore should they say among the people , where is their God ? ANABAP . ANSWER . The forms mentioned in holy Scripture were composed by those that were prophets , and immediatly inspired by the holy Ghost , such are not the composers of our liturgies ; and therefore the argument will not follow from the one to the other . REPLY . First , the question is not now , whether we ought to use no form but such as is immediately inspired by the holy Ghost , but whether set or stinted formes , either inspired or not inspired , may or ought to be used in the church : that they may , we prove by Gods own command , which must not be restrained to prayers immediately inspired , and dictated by the holy Ghost ; for then none should pray but Prophets : and by that reason as none that are not immediately inspired might use set forms of prayers , so neither conceived or extempore prayers . Secondly , though none now pray by immediate inspiration , yet we have now the spirit of supplication , and we pray by the assistance of the holy Spirit ; and if our prayers in matter and form are agreeable to Gods word , they are acceptable unto him : and they cannot be unacceptable unto him hoc nomine , for that they are delivered in set formes , because God himself was the first author of them , and hath left them in scripture for our direction and imitation . Thirdly , in our Liturgies a great part of the formes of prayer and thanksgiving used by us are formes composed by prophets immediately inspired by the holy Ghost , as namely , the Lords Prayer , the Psalmes of David , the Magnificat , the Benedictus , Nunc dimittis ; and the close of all our prayers , The grace of our Lord Iesus Christ , &c. Why then doe they not at the least joyn with us in rehearsing these set formes ? If these may be rehearsed without quenching or restraining the Spirit , why may not others also framed according to these patterns ? ARGUMENT II. Whatsoever the prophets and saints of God practised in the substantiall worship of God under the law , may and ought to be a president for us . But they used set or stinted forms of prayer and thanksgiving : Ergo , their practice may and ought to be a president for us . The major or first proposition needs no proof , because the substance of Gods worship is the same under the Law and under the Gospel , and what the prophets and holy men of old did or spake , they did or spake as they were moved by the holy Ghost , 2 Pet. 1. 21. The assumption or minor is abundantly proved by manifold allegations out of the old Testament , as namely , Numb . 10. 35 , 36. And it came to passe , when the Ark set forwards , that Moses said , rise up , Lord , and let thine enemies be scattered , and let them that hate thee flee before thee ; and when it rested , he said , Returne , O Lord , unto the many thousands of Israel : and 1 Chron. 25. 6 , 7. All these were under the hands of their father for song in the house of the Lord , with Cymbals , Psalterie , and Harps for the service of the house of God , according to the Kings order to Asaph , Ieduthun , and Heman : so the number of them with their brethren that were instructed in the songs of the Lord was 288. And 2 Chron. 29. 30. Moreover , Hezekiah the king and the princes commanded the Levites to sing prayses to the Lord with the words of David and of Asa the Seer , and they sang prayses with gladnesse . The words of David are those which are extant in the book of Psalmes under the name of David ; the words of Asa are comprehended in those Psalmes which bear this title , A Psalme of Asaph , as namely , Psal. 73 , 74 , 75 , 76 , 77 , 78 , 79 , 80 , 81 , 82 , 83. and Ezra 9. 5 , 6. I fell upon my knees , and spread out my hands unto my Lord , my God , and said , O my God , I am ashamed and blush to lift up my face to thee , my God , for our iniquities are increased over our head , and our trespasse is grown up unto the heavens , &c. usque ad finem capitis . And Psal. 92. the title is , A Psalme or song for the Sabbath day : and Psal. 102. the title is , A prayer for the afflicted when he is overwhelmed and poureth out his complaint before the Lord. From Psalme 119. to 134. all the Psalmes are intituled Songs of degrees : they are fifteen in number , answerable to the fifteen steps between the peoples court and the priests ; and they were so called , as the Iewish Rabbines observe , because these fifteen Psalmes were sung in order as the priests went up those fifteen steps . Hereunto we may adde a passage out of the Samaritan Chronicle ; Postea mortuus est Adrianus , cujus Deus non misereatur &c. The high Priest living in that time in the year of the world 4713. by their accompt took away that most excellent book that was in their ha●ds , even since the calm and peaceable times of the Israelites , which contained those songs and prayers which were ever used with their sacrifices , for before every of their severall sacrifices they had their severall songs still used in those times of peace ; all which accurately written were transmitted to the subsequent generations from the time of the Legat MOSES untill this day by the ministerie of the high Priest. Long after Moses , in the dayes of Ezra , set forms of prayer were prescribed and used in the Synagogue of the Iews , whereof Maimonides yeelds this reason ; Ut preces indisertorum non minùs perfectae forent quam preces viri utcunque linguae disertae . Vid. Selden Comment . in Eutychium Patriarcham . ANABAP . ANSWER . It cannot be denied , that in the time of the old Testament set and stinted forms were used , but the case is different with us ; for under the Gospel we have more light of knowledge and many speciall gifts of the Spirit which they had not : they were in their non-age , and as children used these forms like festra's , which they that can read perfectly cast away ; or as those that learn to swim make use of bladders , which they put from under them after they can swim of themselves securely . REPLY . First , though it must be confessed on all hands , that we have under the Gospel more clearer light of knowledge then the Iews under the Law : for as S. Ambrose saith excellently , Umbra in lege , imago in evangelio , veritas in coelo ; and though we excell them in other gifts of the Spirit , yet they wanted not the Spirit of supplication mentioned Zach. 12. 10. I will poure upon the house of David and the inhabitants of Ierusalem the Spirit of grace a●d supplication : it was not therefore for want of the Spirit , that they used set forms . Secondly , let it be noted , that Moses and David , and other prophets both prescribed and used set forms , who no doubt could and did pray by the Spirit in a more excellent manner then any now adayes can , yet they commended and used set forms . Thirdly , if this had been an errour in the Iewish Liturgie , or publique Service , that they used stinted forms , undoubtedly Christ or his Apostles would have somewhere reproved this , as they doe other errours that crept into that Church : but they are so farre from reproving this practice , that they rather confirm and establish it , as you shall see in the next argument . ARGUMENT III. Whatsoever Christ commanded , and the Apostles practised , ought to be retained among Christians . But we have Christs command and the Apostles practice for set and stinted forms of prayer . Ergo , they ought to be retained in the Christian church . Of the major or first proposition it is impietie to doubt ; for there was a Voyce heard from heaven , saying , heare him : he cannot mis-lead us , for he is the Way ; nor deceive us , for he is the Truth : and if Pythagoras schollars bare such a reverent respect to their master , that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ipse dixit sealed up their lips , and stopt their mouthes from contradicting what his bare word had ratified ; how much more reverence owe we to the words of our Lord and Master , who hath not only the words of eternall life , but is himself the word of God , or rather God the word ? The assumption is proved out of Math. 6. 9. After this manner therefore pray ye . Luke 11. 2. When ye pray , say , &c. Luke 15. 18 , 19. I will rise and goe to my father , and say , Father I have sinned against heaven and in thy sight , and am no more worthy to be called thy sonne . Math. 26. 39. O my father , if it be possible , let this cup passe from me : and v. 44. and he left them and went away again , and prayed the third time , saying the same words . And Io. 17. 11. 21. that they all may be one as thou father art in me , and I in thee . And Rom. 16. 24. 1 Cor. 16. 23. 2 Cor. 13 , 14. Gal. 6. 18. Eph. 6. 24. Phil. 4. 23. 1 Thess. 5. 28. 2 Thess. 3. 18. Heb. 13. 25. Revel . 22. 21. The grace of our Lord Iesus Christ be with you all . Apoc. 4. 11. Thou art worthy , O Lord , to receive glory and honour : and c. 5. 12. worthy is the Lamb to receive power , &c. c. 15. 3. they sang the song of Moses the servant of God , viz. the song set down Exod. 15. 1. In these passages of the new Testament we have set forms of prayer somewhere commanded , somewhere commended , somewhere used , somewhere reiterated , and all inspired by the holy Ghost ; and therefore certainly the use of them can be no quenching of that holy Spirit , whom we feel to inflame our hearts in the rehearsing these sacred forms . ANABAP . ANSWER . The Lords prayer is expounded in Scripture , tanquam norma , non tanquam forma orationis ; as a pattern of all prayer , not as a prayer ; it is scripture , and therefore not to be used as a prayer : in prayer we are to expresse our wants in particular , and the graces which we desire in this prayer are only propounded in generall . REPLY . First , Christ delivered the Lords Prayer at two severall times , and upon speciall occasions ; in the former he commands it as a pattern and rule of all prayer , saying , pray after this manner : but in the latter , he enjoyneth it to be used a a prayer : in the former he saith pray thus ; in the latter , pray this , or , when ye pray , say our Father ; and surely not only all the ancient fathers who have commented upon this prayer , as a Tertullian , b Cyprian , c Cyrill of Ierusalem , d Ambrose , e Gregorie Nyssen , f Ierome , g Chrysostome , h Augustine , i Cassian , k Petrus Crysologus , l Bernard , m Innocentius , n Theophylact , o Euthymius , p Bede , &c. but also all the the reformed churches , who conclude their prayers before their Sermon or after with this prayer , conceive that it ought not only to beset before us as a pattern when we pray , but also to be used as a prayer . Neither are the reasons to the contrarie of any weight : for though it be Scripture , that doth not conclude it to be no prayer . For the prayers of Moses , Hannah , Deborah , Solomon , David , and Paul , are set down in holy Scriptures , and are part of the inspired oracles of God , yet they cease not to be prayers ; and though in the Lords Prayer all the particular wants of Gods children are not expressed , * yet the main wants and principall graces are expressed , to which the other may be with great facilitie added by our selvs , and referred to the proper heads in the Lords Prayer . Secondly , hos suo jugulamus gladio , we may give them a wound with their own dudgeon dagger , for if they grant it to be the pattern of all Prayers , it followeth that it , is the perfectest of all prayers ; and certainly if we may use prayers of our own , which are more imperfect , much more may we use this which is a most absolute and perfect one . If a Scrivener set a most perfect copie , and therein comprise in certain sentences not only all the letters of the Alphabet , but all the combinations and conjunctions of them , none doubteth but that the schollers may both write other sentences according to that pattern , and in the first place write those verie sentences in the copie , & endeavour to come as near as they can to the originall . Such is the Lords Prayer , a perfect copie to write by , comprising in it all things needfull for a Christian to pray for : first therefore we are to write it , and then to write after it , and correct our writing by it ; and though we speak with the tongue of men and Angells , yet certainly our prayers cannot be so acceptable to God as when we tender them unto him in his Sons own words . For this end saith that blessed Martyr S. Cyprian , Christ vouchsafed to leave us this incomparable forme of prayer , that whilst in prayer to the Father we read or say by heart what his Son taught us , we may the sooner and easier be heard . ARGUMENT IV. What the Christian church hath generally practised in all ages and places in the worship of God , ought not to be thought as erroneous or swerving from the rule of Gods word . But the Christian church generally in all ages , and in all places hath made use of publike , set , and sanctified forms of prayer , as appeareth by the Liturgies yet extant , whereof some bear the names of the Apostles , as S. Iames and S. Peter ; some of the Greek fathers , as that of Chrysostome , and S. Basil ; some of the Latine fathers , as Ambrose , Gregorie , and Isidore , &c. Ergo , set forms of prayers are not erroneous , or swerving from the rule of Gods word . ANABAP . ANSWERS . First , that this is no better then a popish argument drawn from antiquitie and universalitie . Secondly , that these Liturgies are Apochryphall : and though in latter times the use of Liturgies came in , yet the purer and more ancient times used no such crutches to support their lame devotion ; for Justine Martyr in his second apologie affirmeth , that the chief minister sent up prayers to God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is interpreted , according to his abilitie , or gift of ex tempore prayers ; and Tertullian in his apologie saith , that the Christians needed no monitor in their prayers ( as it were ) to chalk the way before them in a set form , because they prayed by heart . REPLY . First , the Papists pretend to antiquitie , and make their brags of universalitie ; but in truth they have neither . An argument drawn from a shadow of truth vanisheth like a shadow , but an argument drawn from a true bodie is substantiall . Secondly , the strength of the argument lieth not in bare antiquitie , and the universalitie of this practice , ( for we know many errors are ancient , and some abuses verie far spreading , ) but in the nature and condition of the Catholike Christian church , to whom Christ hath promised his perpetuall presence , and the guidance of his Spirit into all truth ; in which regard the Apostle stileth it the pillar and ground of truth . For howsoever particular churches may erre in faith and manners , and the representative Catholike church in the most generall . Councells hath sometimes grossely mistaken error for truth , and Idolatrie for true religion ; yet the universall church , taken formally for the whole companie of beleevers , hath ever been kept by vertue of Christs promise from falling into any dangerous errour , especially for any long time . Thirdly , Because they except against the Liturgies found in the writings of the ancient fathers ; in which , though I grant there are some prints of noveltie , yet there are foot-steps also of true antiquitie : I will wave them for the present , and by other good testimonies prove the constant and perpetuall use of Service , or Common-Prayer-Books . To begin with the first age , from the ascension of our Lord to a hundred years , Victorius Sciaticus Maronita , in his preface to those three Liturgies he put forth , saith , that the Bishops , both of the Eastern and Western churches made some alteration upon good ground in those Liturgies which they received from the Apostlei . If this mans credit cannot carrie so great a cause ; yet certainly Hegesippus his testimonie , a most ancient writer , bordering upon the Apostles time , ought not to be slighted , who writeth of S. Iames , chosen Bishop of Ierusalem by the Apostles themselvs , that in regard of a form of Service , or Common-Prayer-Book made by him for the use of the church of Ierusalem , he was stiled Iacobus Liturgus . In the second age , Iustine Martyr , in his second apologie , which he wrote to Antoninus the Emperour , acquainteth us with the practice of the Christians in his time , which was to meet everie Sunday , and in their Assemblies to read select places of Scripture , hear Sermons , and sing Psalmes , and after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Priest or chief Minister had made an end of his conceived prayer , to offer up , make , or say Common-Prayers unto God. It is true , as it is alledged , that he prayed by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all his might , that is , in the best manner he could , or with all fervencie of devotion , as the Rabbins say , that he that pronounceth Amen with all his might openeth the gates of Eden . This expression in the Greek will not conclude that the chief Minister in those dayes prayed ex tempore : for it may truly be said of them , who in the Universitie and at Court pen their prayers most accurately , that they pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all their strength of wit , memorie and affection . Yet if it were granted , that the Preacher ( in Iustine Martyrs time ) might make a short prayer before his Sermon ex tempore , yet certainly he read other set forms of Prayer , which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Common Prayers , and distinguished from that which he delivered alone by himself by way of preface to his Sermon or Homilie . In the third age , we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prescribed prayers ; and Tertullian in his apologetick gives us the moulds or heads of the publike prayer then constantly used ; saying , our prayer for all our Emperors is , that God would vouchsafe to grant them a long life , a happy reign , a safe Court , valiant armies , faithfull counsellors , a good people , & a quiet world . Yea , but say the Anabaptists , they said this prayer de pectore , out of their brests ; and sine monitore , without any guide or remembrancer , or prompter , and therefore by an ex tempore facultie . This will not follow , they mistake much the matter , for this monitor Tertullian speaks of was a kind of Nomen-clator who kept a Catalogue of their numerous heathen deities , to whom those Paynims prayed upon speciall occasions , and directed them to whom and for what to pray , left they should commit any absurditie in their prayers , in praying to Ceres for wine , and to Bacchus for corn . Such monitors or prompters the Christians needed not who prayed to one God only , and not a prayer suggested by others , but premeditated by themselvs , and first spoken in their heart before it was uttered by the mouth , according to that of the Psalmist , My heart is enditing a good matter , my tongue is the pen of a readie writer . To pray then de pectore in Tertullians sense is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to say without book , or pray by heart , or from the heart , whose feat is in the brest . S. Cyprian flourished in this age , about the year 250. in whose writings ( which S. Ierome affirmeth to have been sole clamora , as illustrious and well known in the Christian church as the beams of the sun ; or , as he speaketh hyperbolically , brighter then they . ) We find some short forms of prayer at this day in use , both in the Roman Missall , and our book of Common-Prayer ; as namely sursum corda , & habemus ad Dominum , lift up your hearts , and we lift them up unto to the Lord , &c. Upon which passages and the like , the Centurle writers , who have gathered all the harvest of antiquitie , and have scarce left gleanings for any other , truly infer , that in this blessed Martyrs dayes out of all peradventure they had certain set forms of short prayers and responds . In the fourth age Eusebius writeth , that the most religious Emperour Constantine the great commanded all his subjects to keep holy the Lords day , and on it to send up to God with heartie and unanimous devotion an elaborate or studied form of prayer , penned as it seemeth for the purpose , as to give God thanks for the great and miraculous victories he gave him over all the tyrants that persecuted the church ; so to pray to God to perfect the great work he had begun by him , to propagate the Gospell through the whole world , and reduce all that were subject to the Roman state to the obedience of faith . Besides this prayer penned by some Bishop , the same Historian writeth , that the Emperour himself made a speciall prayer , which he commanded the Souldiers to say every day in the Roman tongue . In this age also the famous Councell at Laodicea was held , which hath left us diverse Canons like so many golden rules both to regulate our devotion , and rectifie our lives ; and among these for one , that everie morning and evening the same service or form of prayer should be used : and because some even in this verie age adventured to make use of their ex tempore gift of prayer , at least read or said some private prayer conceived by themselvs in stead of the publike form , * the Milevitan Councell provideth against this abuse by a speciall Canon , which carrieth this tenor : it seemed good to the reverend fathers met in this Synod , to appoynt , that those prayers or orizons which were devised , or at least allowed by that Councell , should be used by all men , and no other , lest peradventure something through ignorance or want of care might be uttered in the church , that might not well agree with the Catholike faith . The occasion of this Canon was the over-wee●ing conceit that some Bishops had of some prayers devised by themselvs , which they obtruded to the church in stead of the publike prescript form ; whereby it appears , that in those dayes that libertie was not permitted to any reverend or ancient Bishop which now everie punie minister taketh to himself , to adde or leave out , or change what he thinketh good in the Book of Common-Prayer established by the church , and ratified by Act of Parliament . About the end of this age , or the beginning of the next , Basil , Ambrose , and Chrysostome framed Liturgies to be used in their Diocesses , yet extant in their works and bibliotheca patrum , though with some interpolation . And S. Augustine in his seventh Tome consisting of many excellent treatises against the Pelagians , produceth divers passages out of the Common-Prayer then used by the church to convince those hereticks of the noveltie , as well as falshood of their tenets . For notwithstanding that the Pelagians were furnished with many testimonies of the ancient Doctors , especially of the Greek church , qui ante exortum Pelagium securius locuti sunt , who , before that heresie sprang up , spake more freely of the freedome of mans free will by nature ( in opposition to the Manichees , who taught a fatall necessitie of sinning ) then could well stand with the free grace of Christ accurately defended by S. Austine and his scholars ; yet this learned and zealous father , being most expert in the prayers appoynted to be read in the ancientest Christian churches , out of them exceedingly confounded these upstart hereticks , and proved a full consent of antiquitie for those Orthodox tenets he propugned against all the enemies of Christs free and saving grace : and truly at this day a man may more certainly gather out of the Book of Common-Prayer , and specially the Collects used in our Liturgie , what is the judgement of the church of England in those points anciently questioned by the Pelagians , and now by the Arminians , then out of the Book of Articles or Homilies . In the sixt age Gregorie the great and S. Isidore set forth offices or forms of church Service ; and partly out of them , partly out of the Liturgies above mentioned , of S. Basil , Ambrose , and Chrysostome , partly some more ancient , attributed to the Apostles and Evangelists themselvs , all the famous and known churches of the Christian world have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , misses , & officia , services or Books of Common-Prayer compiled , which they use at this day ; and as most of the reformed churches have , so the most learned and judicious Calvin wisheth all might have ; Concerning a form of prayer and ecclesiasticall rites , I very well like that it be a certain and constant one , from which the Pastors of the Church may in no wise depart or varie . ARGUMENT V. Those prayers which all in the kingdome are perpetually bound to use ought to be approved by the whole church or kingdome : for such prayers especially ought to be made in faith , and care taken that nothing be in them repugnant to sound doctrine . But such prayers cannot be ex tempore ejaculations , or sudden conceptions of every private Pastors brain , opinion , or fansie . Ergo , they must be penned forms examined by Gods word , and publiquely printed , that all may know what they are , and may confidently goe along with the Minister , and without any scruple of conscience say Amen to the prayers ; which they cannot doe to such unwarranted immethodicall , inconsequent , nay , hereticall , schismaticall , and seditious prayers , as many of our ex tempore Enthusiasts deliver , especially on fast-dayes , with infinitie of tautologies and vain repetitions , to the great scorn and scandall of our religion . ARGUMENT VI. There ought to be publique prayers not only on the Lords day , but on the week-dayes also , upon speciall occasion , in every church or congregation of the saints : for prayer is the Christians dayly sacrifice , from which those houses of God ought to take their denomination , domus mea domus orationis vocabitur , my house shall be called the house of prayer ; domus orationis , non orationum ; not a house of sermons , though such there to be made ; nor a house of sacraments , though there to be administred ; nor a house of Psalmes , though there to be sung ; but a house of prayer , as the principall and chief and most necessarie dutie there to be performed : prayer may be without the other , the other cannot be without it . But such prayers can be no other in most churches then set forms devised by the learned of the Clergie , and approved by the State : for there is not one Minister or Curate of a hundred , especially in countrey villages , or parochiall churches , who hath any tolerable gift of conceived , as they tearm them , or ex tempore prayers . Ergo , there ought to be set forms of prayer used in publique congregations . ARGUMENT VII . No man prayeth as he ought , who poureth not out his whole soul before God , praying as well with an entire intention as affection . But this a man cannot doe who maketh a prolix ex tempore prayer in a publique congregation , by reason that he must at the same time both think upon what he speaketh , and invent also what he is to speak , in order and with good coherence unlesse he will pray absurdly and inconsequently . Ergo , no man prayeth as he ought who comes not with a set or premeditated form of prayer into a publique congregation . ARGUMENT VIII . Not to speak of sudden ejaculations , which necessitie forceth or excuseth ; nor of prayers in extasies and raptures , in which an elevated soul is rather passive then active . In all ordinarie prayers which we are to offer to God in the usuall and constant course of our Ministerie we must be carefull to shun all temeritie and rashnesse , and watch in prayer with all diligence . The pure oyle Olive of the Sanctuarie was to be beaten by Gods appointment , Exod. 27. 20. and the Virgins were to trim their lights , Mat. 25. 7. before they went out to meet the Bride-groome , and God himself rejected the blind and the lame for sacrifices . None presumeth to put up a petition to the king , which is not carefully perused before ; and shall we lesse reverence the King of heaven then an earthly prince ? But temeritie and rashnesse cannot be avoided by such who speak to God quicquid in buccam venerit , and presume to deliver that in a publique assembly which they never thought on before . Ergo , all such ex tempore prayers ought to be forborn in publique , and the set forms of the Church retained ; or some in stead of them composed with publique approbation . Anabaptists Objections . In excepting against all set or stinted ●orms of prayer , aspis a vipera sumit venenum , according to the Latin proverb , the asp borroweth poyson from the viper , that is , the Anabaptists from the Brownists , who may rightly be tearmed a generation of vipers , because they after the manner of vipers make way to their separation , or going out from the Body of their Mother the Church of England , by eating and rearing her bowels . Out of their own store the Anabaptists furnish themselves with arguments against all set forms of prayer in generall , but they are beholding to the Brownists for all such objections as they make against the publique forms of prayer used in the Church of England in particular . For the more distinct handling of the objections , being somewhat of a different nature , and for the ease of the reader , that he may more readily find a particular and punctuall solution to any such speciall objections as most stick with him , I will first propound their main arguments against set forms in generall , and both answer them and retort them , and then particularly scan what they seem materially to object against the Service-book established by law in the Church of England . OBJECTIONS against set forms of Prayer in generall . OBJECT . 1. No worship devised by man is acceptable to God : Set forms of prayer are a worship devised by man ; Ergo , set forms of prayer are not acceptable to God. ANSWER . First , a worship of God devised by man may be taken in a double sense , either for a worship wholly devised by man , without any precept or president in scripture ; and such a worship is not agreeable unto God , but condemned in his word , under the name of will-worship : or for a worship in substance , prescribed by God , but in some circumstance , manner , or help thereunto devised or composed by man ; and such may be and is acceptable unto God : as for example , reading scripture is a religious act prescribed by God , yet the translation of the originall into the mother-tongue , divisions of the text into chapters and verses , diverse readings , interlinearie glosses , together with the contents , and fitting them to the times and seasons , are from man. Preaching is a worship of God , yet the choyse of such a text , dividing it into parts , and handling the parts in such a method , raysing doctrines , and applying Uses from them , are from man , or acts wherein the Preacher maketh use of his invention , art , and judgement . Catechizing is a dutie enjoyned by God ; yet to use such a form of words or method in Catechizing by questions and answers , as also the dividing the Catechisme into 52. Sections , answerable to the Sundayes in the year , as we see in Calvins and other Catechismes , is a device and invention of man. In like manner , prayer is a dutie enjoyned by God , and a part of his substantiall worship , but the set forms are devised by man , yet according to generall rules prescribed in scripture . Secondly , not only prayer it self , but even set forms of prayer have both precept and example in Gods word , as I proved heretofore ; and therefore are not to be accounted a meer humane invention , although therein mans wit and invention be made use of . Thirdly , this argument may be retorted upon the Anabaptists . Forms of prayers upon premeditation , which Preachers use before their sermons , are as well a worship of mans devising , as the set forms devised and framed by the governours of the church . But premeditated or studied prayers made by way of preface before sermons , are acceptable to God , and allowed by the Anabaptists themselves ; Ergo set forms of prayer cannot be disallowed . OBJECT . II. None who useth a set form of prayer prayeth by the Spirit . Every good Christian ought to pray by the Spirit , 1 Cor. 14. 15. Ergo , no good Christian may use set forms of prayer . ANSWER . First , the Apostle in the place alledged speaketh of an extraordinarie gift of the Spirit , as appeareth by the verse immediately going before : If I pray in a strange tongue , my spirit prayeth but my understanding is without fruit . Now , sith those extraordinarie gifts of the Spirit are ceased , Christians are not now bound to prophesie , or pray by the Spirit , in the Apostles sense . This text therefore is impertinently alledged , and maketh nothing against set forms of prayers now in use in the church . Secondly , the phrase to pray by the Spirit , as it is used by Divines , may admit of a double meaning ; either to pray by the immediate inspiration of the Spirit , as the Prophets and Apostles , and all the pen-men of the holy Ghost spake and wrote ; and in this sense , they who use set forms of prayer devised by men , pray not by the Spirit , as neither doe they who pray ex tempore ; for then they could not be out , which they are often , nor commit any errour in their prayers , which they doe very many ; nay , then their prayers should be of equall authoritie with the Psalmes , & other prayers set down in scripture given by divine inspiration : or by this phrase they mean to pray by the assistance of the Spirit ; and in this sense , they who use premeditated and penned prayers more pray by the Spirit then they who use ex tempore prayers , conceived and brought forth at the same instant ; for the Spirit assisteth the former both in their premeditation and their present deliverie , but the latter only in their sudden expressions : and I would fain know of them , why they who preach studied and penned sermons preach by the Spirit , and that far more accurately , learnedly , judiciously , and powerfully then others ; and yet , in their judgements , they who utter studied and penned prayers pray not by the Spirit . Thirdly , this objection may also be retorted by the Apostles example ; we are as well to sing by the Spirit as to pray by the Spirit , for so are his expresse words ; I will pray with the Spirit , I will pray with understanding also ; I will sing with the Spirit , I will sing with understanding also . But a man may sing by the Spirit , and yet sing prick-song and a written or printed dittie in meeter ; for such are the Psalmes of David , which they themselves sing : therefore a man may pray by the Spirit , and yet use a set form , and rehearse a penned or printed prayer . OBJECT . III. It is not lawfull to confine the spirit , for that is a kind of quenching it , forbidden by the Apostle , 1 Thess. 5. 19. But the prescribing and using set forms of prayers is a confining or stinting the spirit . Ergo , the prescribing or using set forms of prayer is unlawfull . First , if the governours of the Church should simplie and absolutely forbid all suddainly conceived , or ex tempore prayers in publike or private , they should offend in some degree , and be guiltie of the breach of that precept of the Apostle . For to stifle all suddain motions of the Spirit , and prohibit all piou● ejaculations is in some sense to quench the Spirit . But albeit they command a set form of Liturgie to be read in the church , yet they condemn not the use of conceived or premeditated prayers by preachers in their Sermons , nor by private Christians in their closets , but leave them to their Christian libertie . Secondly , I demand of them , when they object against the use of set forms of prayer , that they confine the spirit , what Spirit they mean ? the Spirit of God , or their own spirit , the spirit of man ? If the Spirit of God , their objection contains in it blasphemie ; for the Spirit of God cannot be confined by us , whether we pray with premeditation or without , use a set form or not : the Spirit of God worketh in both as he pleaseth , both by enlightning the understanding and warming our affections , and powerfully assisting both in the conceiving and deliverie of prayer . If they mean their own spirit , or the spirit of him that prayeth in the congregation , namely , the minister or preacher . I answer , this is most necessarie that his spirit for the time be confined , and his intention tied to that prayer he readeth or saith by heart ; neither is this forbidden by the Apostle , nor is it any quenching of the spirit ; but rather a kindling it . For in uttering zealous prayers with a fixt intention and devout affection we feel our hearts burn within us . Thirdly , this objection may also be retorted ; if a preacher may not use a set form of prayer , because the spirit in him is thereby confined ; neither may he deliver a conceived or ex tempore prayer in the audience of the people , because by it the spirit in them is confined , though the prayer of the preacher be no set form to him , but meer voluntarie and extemporarie yet is it a set form to the hearers : and their spirit , if they will not suffer their mind to wander , is tied and confined to it so long as it lasteth , being an home or two according to the length of our late fast prayers ; in which regard none more confine the spirit in men then these our upstart Enhusiasts . OBJECT . IV. Prayers of the Pastor or Minister ought to be fitted to the severall occasions of the faithfull . Set forms of prayer cannot be so fitted . Ergo , they ought not to be used in churches . First , this is ignorantly objected by such , who never read either our books of Common-Prayers or other helps to private devotion ; for in them there are not only generall prayers , fit for all men to use at all times , but also speciall , applied to severall estates and conditions of men , for men in sicknesse and in health , in time of war or in peace , and the like . Secondly , these severall occasions they speak of are either such as concern more in the congregation , or some one only in partilar ; if they concern more , and the preacher be acquainted therewith , he may either chuse a penned prayer fitting for them , or himself upon premeditation make one ; if they concern one only , such are not fit to be mentioned in publike prayers , but the Pastor is to repair to them , and applie a salve in private to their peculiar sore . Thirdly , this objection may also be retorted : if all things which we need to pray for upon any occasion whatsoever be contained in one short set form of prayer , much more may they be in many of greater length . But all things we need to pray for are comprised in a short set form of prayer , to wit , our Lords prayer , ( as S. Austine saith in expresse words ) although ( saith he ) we vaire never so much in our prayers , and say other words then those which Christ hath sanctified in his holy form of prayer : yet if we pray as we ought , we say no other thing then that which is set down in the Lords prayer . Ergo , all things we need to pray for may be comprised in set forms , which may be thus easily demonstrated ; there is no ex tempore prayer which may not be taken by characters , and then either read , or said by heart , and so made a set form of prayer for all men in the like case . OBJECT . V. Reading a prayer is no more praying then reading a prophesie is prophesying , or reading a Sermon is preaching . But where a set form of Liturgie is used , the minister only readeth certain prayers and collects . Ergo , he prayeth not , nor is his ministerie therein Divine Service . ANSWER . First , bare reading a prayer simplie , without any more then lip-labour , is not praying ; but reading a religious prayer with understanding , intention , and affection , is praying and godly devotion . For what is prayer but a lifting up of the heart to God , with a lively faith and fervant affection , out of a quick sense of our wants , and calling upon him for such things as are agreeable to his will ? This , whether it be done within book or without book , with our own words , or borrowed from another , it matter not at all . Secondly , the reason holdeth not from praying to prophesying and preaching ; for prophesie is an extraordinarie gift of the holy Ghost , and preaching a speciall facultie acquired by many years studie , now especially since the extraordinarie gifts of the Spirit are ceased ; but prayer is a common dutie of all Christians : and therefore though it will not follow ; such a man readeth a prophesie , Ergo , he is a prophet ; or readeth written or printed Sermons , Ergo , he is a preacher . Yet we may rightly conclude , such a one readeth godly prayers constantly , after a religious manner , therefore he is an humble orator , and petitioner to his heavenly Majestie ; for Christ said to his Apostles , when you pray , say , Our Father , &c. Saying therefore , or rehearsing a set form is praying . Thirdly , this objection may be thus retorted ; if reading the law in the synagogue be preaching it in the language of the holy Ghost , then reading holy and heavenly prayers of the church is praying : but the text saith expressely , that reading the law is preaching , Act. 15. 21. Moses of old hath in everie Citie them that preach him , seeing he is read in the synagogue everie Sabbath day . Ergo , reading prayers is praying . The Anabaptists having thus disgorged their poyson against set forms of prayer in generall ; the Brownists , who ingender with them , thus spit their venome against the Liturgie of the Church of England in particular . EXCEPT . I. First , they except against it , that it is a meer humane invention , and hath no warrant from Gods word . ANSWER . But this exception is weak and false : First , weak ; for if all things in the service of God , wherein mans invention , skill and art is exercised , are to be rejected and abandoned , what will become of the partition of the Bible into chapters and verses , the translating it into the mother-tongue , putting Psalms into meeter , and setting tunes to them , Catechismes , confessions of faith , forms of administring sacraments , nay , conceived as well as read prayers , and all commentaries , homilies , and sermons ; for all these have something of Art , and are the issue of our meditation , invention , and contemplation ? We must therefore of necessitie distinguish between the doctrine and the method of a sermon , the matter and the form of a prayer , the substance and circumstance of Gods worship : in the former there is no place for mans art , wit , or invention ; in the latter there hath been alwayes , and must be . Secondly , it is false ; for the booke of Common-prayer consisteth of , first , confessions of sinnes , and of faith ; secondly , lessons out of the old and new Testament ; thirdly , thanksgivings or blessings generall and speciall ; fourthly , Psalmes read and sung ; fifthly , prayers for our selves and for others : but for all these we have precept and president in scripture , namely , for confession of sinnes , Psal. 32. 5. I said I will confesse my transgrlssions to the Lord. Prov. 28. 13. He that covereth his sinnes shall not prosper , but who so confesseth them and forsaketh them shall have mercie . Dan. 9. 20. While I was praying and confessing my sinne and the sinnes of my people . Ezra 10. 1. 11. Now when Ezra had prayed and confessed , weeping and casting himself down before God. 11. Now therefore make confession unto the Lord God of your fathers . Math. 3. 6. And were baptized of him in Iordan , confessing their sinnes . For confession of faith , Math. 10. 32. whosoever shall confesse me before men , him will I confesse before my father which is in heaven . Rom. 10. 10. With the heart man beleeveth unto righteousnesse , and with the mouth confession is made to salvation . 1 Pet. 3. 15. Be readie alwayes to give an answer to every man that asketh you a reason of the hope that is in you . For lessons to be read out of the old and new Testament , Deut. 31. 11. Thou shalt read this law before all Israel in their hearing . Esay 34. 16. Seek ye out of the book of the Lord , and read . Luke 4. 16. He went into the synagogue on the Sabbath day , and stood up for to read . Acts 13. 15. After the reading of the Law and the Prophets . Acts 15. 21. Moses being read in the synagogue every Sabbath day . 1 Tim. 4. 13. Give attendance to reading , to exhortation , to doctrine . For thanksgivings , Neh. 11. 17. And Mattaniah the sonne of Asaph was the principall to begin the thanksgiving in prayer . Psal. 26. 7. That I may publish with the voyce of thanksgiving , and tell of all thy woundrous works . Psal. 50. 14. Offer unto God thanksgiving . Phil. 4. 6. In every thing by prayer and supplication , with thanksgiving , let your request be made known unto God. Ephes. 5. 20. Give thanks alwayes . 1 Thess. 5. 18. In every thing give thanks . For Psalmes read and sung , Psal. 95. 1. O come let us sing unto the Lord. 1 Chron. 16. 9. Sing Psalmes unto him . Ephes. 5. 19. Speaking to your selves in Psalmes and Hymnes and spirituall songs . Iam. 5. 13. Is any merry ? let him sing Psalmes . Rev. 15. 3. And they sang the song of Moses , the servant of the Lord. For prayers for our selves and others , 1 Kings 8. 28 , 29 , 30 , 38. Have respect unto the prayer of thy servant . Math. 21. 13. My house shall be called the house of prayer . Luke 18. 10. Two men went up into the Temple to pray . Acts 3. 1. Peter and Iohn went up together into the Temple at the houre of prayer . 1 Thess. 5. 17. Pray without ceasing . 1 Tim. 2. 1. Let prayers , intercessions , and supplications be made for all men . 1 Thess. 1. 2. making mention of you in our prayers . 2 Tim. 1. 3. remembrance of thee in my prayers . EXCEPT . II. Secondly , they except against the Service-book : that either all of it , or the greater part , is taken out of the Roman Missall : and therefore is to be kickt out of the church with that superstitious piece of Romish devotion . ANSWER . But this exception is first insufficient , secondly ignorant . For if the prayers in our Service-book are holy and pithie , if agreeable to the pattern of all prayer , and favour of true pietie and devotion , ( which they cannot denie they doe ) what skils it out of what book they were culled ? The Iews borrowed jewels of the Egyptians to adorn the Sanctuarie , Solomon sent for timber and other materials for the Temple to Hyram king of Tyre , S. Paul transcribed verses out of heāthen Poets , Virgil raked gold out of Enuius hic muck , Christian Apothecaries gather simples to make sovereigne electuaries out of the gardens of Iews and Mahumetans , the Lapidaries take out a precious stone called Bufomtes out of the head of a Toad . Christ indeed forbids us to cast pearl before swine , but no where to take a pearl out of a ring in a swines snowt , if there be found any there . Secondly , this exception is guiltie of as much ignorance as weaknesse ; they who make it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as cannot see afarre off : of if they could , they might have discerned the prayers in our Church-book to be farre more ancient then the Roman Missall . The Bishops and learned Doctors , who in the dayes of Edward the sixt compiled the Service-book at Windsor , had farre more ancient Liturgies in their eye then the Roman Missall or Breviarie ; they drew not water out of that impure channell , but out of a clearer fountain . There are the same Epistles and Gospels in our book and theirs , but they were not taken out of theirs , but out of the Canonicall books of the old and new Testament : there are the same Psalmes and Hymnes , but they were not taken out of their Psalter , but out of Davids and Saint Luke : there are many of the same Collects and Orisons , but they are not taken out of their Breviarie , but out of the Liturgies of Saint Basil , Saint Ambrose , Saint Chrysostome , and other more ancient , attributed to the Apostles themselves . Lastly , if in regard of that little which may seem to be translated out of the Missall into our English Service-book , it might be tearmed , as Spalatensis ( when he was present at the Service in Canterburie church , called it ( Breviarium optime reformatum , a reformed Breviarie . I cannot apprehend , how that should be any derogation to it ; for what saith Solomon ? take away the drosse from the silver , and there shall come forth a vessell for the refiner . This was the noble work of the learned Doctors and Martyrs who reformed Religion in England : they took away the drosse , not only from the Missals , but from all other Offices and Service-books then extant ; all superstitious Rites either heathenish or Iewish , all Legendarie fables , all invocation of saints , prayers for the dead , all Dirige's and Trentals , and whatsoever was not warrantable by holy scripture ; and , retaining the rest , supplyed what was wanting thereunto : and hence came forth this Vessell for the refiner , this Liturgie of our church , more compleat then any now extant in other reformed churches . EXCEPT . III. Thirdly , they except at three Popish absolutious , as they tearme them ; the first , in the beginning of the Service after the publique confession ; the second , before the Communion ; the third , in the visitation of the sick . But this exception hath in it more strength of passion then reason : for none of these absolutions are absolute , but conditionall ; nor in the name , or by the authoritie of the Minister , but of Christ. The first is nothing but a declaration of Gods mercie , who freely pardoneth the penitent ; and of the Ministers dutie to declare and pronounce this absolution and remission to the people . The second is a prayer of the Minister to God to have mercie upon the Communicants , to pardon and deliver them from all their sinnes , and to confirme and strengthen them in all goodnesse . The third is the execution of that Ministeriall power wherewith Christ invested the Apostles and their successours , Iohn 20. 23. As my father sent me , so I send you ; whose sinnes ye remit they are remitted , whose sinnes ye retaine they are retained . Here is our expresse warrant and commission from Christ for what we doe in this kind , to revive the spirit of the humble , and cheat up the droo●ing conscience rea●lie to languish in a featefull conflict with despaire . EXCEPT . IV. Fourthly , they except against the reading of the Psalmes , Epistles and Gospels in a corrupt translation , in which there are many grosse errours : as Psal , 105. 28. And they were not obedient to his word , whereas it should be translated , and they rebelled not against his word : and Luke the first , 36. This is the sixth moneth which was called barren , for , this is the sixth moneth with her who was called barren . And Rom. 12. 11. Fervent in Spirit serving the time , for , serving the Lord. And Galat. 4. 25. Agar is mount Sinai in Arabia , and bordereth upon the citie which is now called Ierusalem , for , and answereth to Ierusalem . And Phil. 2. 8. He was found in his apparrell as a man , for , being found in fashion as a man. And Ephes. 3. 15. Which is the father of all that is called father in heaven and earth , for , of whom the whole family in heaven and earth is named . But this exception is of little importance , and may soon be philipp't away . For first , if no translation way be read in the church but that which is free from all errour , then none at all ought to be read , for there is none in which there are not some mistakes , more or lesse : with this ferula therefore they rap themselves over the thumbs . Secondly , those sores on which they fasten their nail have their salves ; they may see them , if they please , in Hooker , Fisher , and many others , who have cleared those very passages . Lastly , neither is the Minister , nor are the people tyed to that translation in the common-prayer-book ; but they may , if they please , in stead thereof read the Psalmes , Epistles and Gospels , according to the last and best translation : neither were they to blame who in the first setting forth of the common-prayer-book appointed the scriptures to be read in that ancient translation , for that was the best then extant ; neither is there any errour at all in it , which concerneth faith or manners ; and other slips must be born withall in translations , or else we must read none at all till we have a translation given by divine inspiration , as the originals are . EXCEPT . V. Fifthly , they except that there are vain repetitions in the Service-book . But this exception is vain , not the repetitions : for , First , that is not vain which serves to a holy end and purpose , the more to stirre up our affections , or imprint such prayers deeper in our memories ; as the reflecting of the sunne-beams is not in vain which encreaseth the heat thereof , and the striking again and again upon the same nail is not in vain , because it driveth it in deeper , and more fasteneth it . Secondly , the holy scripture warranteth such repetitions : for in the 136. Psalme these words , for his mercie endureth for ever , are 27. times repeated in the old translation , but 26. according to the new : and in Psalme 119. the word of God , or some synonymon thereunto is repeated 175. Christ himselfe repeated that prayer , Father , let this cup passe from me , three times . Thirdly , there is no prayer appointed to be often repeated save the Lords prayer , which Christ himself twice delivered upon severall occasions ; and not only the church of England , but all churches in their Liturgies have thought fit to rehearse often : for , it is as the salt which seasoneth all our spirituall sacrifices , as the amber which sweeteneth all our dishes , as the Elixar which turneth all our leaden conceptions into pure gold . In the confession of our sinnes we are defective , as also in the profession of our faith , and in our prayers for our selvs and others , and in our forms of consecration of the sacrament : and therefore in all these places of the Service-book the Lords prayer is added to supply the defects thereof . EXCEPT . VI. Sixthly , they except against the shortnesse of our prayers ; they say , they are rather snips of prayers then prayers ; and that in them there may be some sparks of pietie , but no flame of devotion . But this exception is neither true nor just . First , not true ; for the prayers appoynted by the church to be read at solemn fasts , as likewise the prayers for the whole estate of Christs church , and the Morning and Evening prayers for private Families , and for sundrie other purposes printed after the Psames ; are of as large a size as any used in any reformed churches . Secondly , it is not just ; our prayers are thereby no way disparaged , for the shortest of them come nearer to the pattern of perfect prayer drawn by our Saviour , then their longest . In all the Bible there is no example of any verie long prayer : on the contrarie , Solomon commandeth us when we petition the Almightie to use few words ; and Christ himselfe more then once taxeth the vanitie and hypocrisie of such as mete out their devotion by the ell : when you pray , use not vain repetitions as the heathen do , for they think that they shall be heard for their much speaking . And Mat. 23. 14. Wo be unto you Scribes and Pharisees , hypocrites , for ye devoure widdows houses , and for a pretence make long prayers . In direct opposition to such he framed a prayer to himself , a verie short one , but most pithie and perfect : and it is after this fair copie that the learned Scribes who penned our English devotions wrote , well knowing that God is not wooed with varietie of of phrases , but rather with sighs and groans ; not with enlarged thoughts , but with enflamed affections , as Saint Austine teacheth us . The hotest spring sends forth their waters by ebullitions , oratio brevis penetrat coelum . In a long prayer the affection slaketh , cooleth , and dieth before he that prayeth is speechlesse ; and the vulgar sort of people are verie little benefited by these prolix and long-winded , rather discourses or expostulations , or exaggerations then prayers ; neither can they for so great a space of time hold their attention to the Preacher ; neither can their memorie carrie away a quarter of what is powred out before them : whereas short prayers often repeated in their ears leave an impression behind them , and they get them ( with many most profitable texts of Scripture often rehearsed in the Book of Common-Prayer ) by heart : and if you take away from them these short cuts and shreddings of devotion ( as they please to nick-name them ) such as can neither read nor write will have nothing left to mend their wedding garment . Howsoever , we want not the approbation herein of the ancient churches , especially the famous churches of Aegypt , who had many prayers , but verie short , as if they were darts thrown with a suddain quicknesse , lest that vigilant and erect attention of the mind , which in prayer in most necessarie , should be wasted or dulled through the continuance of over-long prayers . EXCEPT . VII . Seventhly , they except against the interchangeable varietie of our Service-Book , whereas they continue a long prayer themselvs without any interruption , the people only sealing all in the end with their Amen . But according to the Rubrick , and practice of the church in most congregations in reading the Psalmes , and other parts of the Service , the Minister and people answer one another by course and turns ; sometimes he darts out●a short ejaculation , as sursum corda , lift up your hearts ; they answer him with , habemus ad Dominum , we lift them up unto the Lord ; when he singeth one verse in a Psalme , they chant out another ; when he prayeth for them , the Lord be with you , they require him with a like prayer , and with thy spirit . And what hurt or incongruitie is in this ? it is a religious seconding one the other in their devotion , and stirring up the intention of the people . It is as it were the laying gloing coals one upon another , which presently kindle one the other , and make the flame the greater . And though now this be an eye-sore to some in our Common-Prayer-Book : yet the ancients esteemed it no blemish , but a beautie in their Liturgies . For Saint Ambrose maketh mention of such a custome in Millain , Platina in Rome , Basil throughout all Greece , and Plinie the younger among the first Christians in Trajans time within a hundred years after Christs death ; These Christians ( saith he ) before day sing Hymns alteratìm , by turns or catches , to one Christ , whom they esteem a God. And yet we may fetch this practice higher , even from a quire of Angells in heaven ; for so we read Esay the 6. 3. And the Seraphims cryed one to another holy , holy , holy . EXCEPT . VIII . Their last exception and greatest spleen is at the Letanie , one of the choicest pieces in all the Service-Book , wherein we offer up the sweetest incense of most fervent prayers and fragrant meditations to God. And the Brownists their taking , offence at it sheweth them to be of the nature of the Vultures , who , as Aristotle writeth , are killed with the oyl of Roses ; or rather like swine , who , as Plinie informeth us , cannot live in some parts of Arbia by reason the sweet sent of aromaticall trees there growing in everie wood . Against this therefore they thunder out a volley of objections ; in the Letanie , ( say they ) there is a prayer for the dead , Remember not , Lord , the offences of our fore-fathers ; prayer against suddain death , which may be a blessing : prayer for all that travell by land , or by water , and so for theevs and Pirats : for all women labouring of child , and consequently , for all queans and harlots : there is rapping out of oaths , and no better then exorcisms and conjurations , by thy nativitie and circumcision , by thy crosse and passion , &c. And therefore many who are in charitie with other prayers are frighted with the Letanie , and as soon as the Minister beginneth it they run swifter out of the church then he over it . But I may truly say with the prophet , timuerunt ubi non erat timor , they feared where there was no cause of fear , like silly ducklings they were scared at the sight of the shadow of a Kite in the water . For , not to answer all their objections en passant ( they are not worth the stay or insisting upon any of them ) those words they first stumble at , Remember not the offences of our fore-fathers , are not a prayer for the dead , but for the living , that God would not so remember of offences of our fore-fathers as to visit them upon us , according to that dreadfull menacie in the second commandement , I am a jealous God , and visit the sins of the fathers upon the children to the third and fourth generation of them that hate me . The suddain death we pray against is not a quick riddance out of pain , or a speedie taking us away from the evill that is to come , for that indeed were to pray against our own good : but by mors repentina , or suddain death , there is meant unexpected or unprepared death , when we are summoned by death as by Gods messenger to bring in our bills and books to be examined at the great Audit before our accompts be readie : it is true , wee should be alwayes readie ; but who of a thousand is so ? And if any be tardie , as thou and I are , shall any blame us for desiring a day at least to make even reckonings and perfect our account ? As for those passionate strains , By thine agonie and bloodie sweat ; they are no forms of oaths , much lesse conjuration ( as these ignorant Sectaries blaspheme them ) but a compendious and verie usefull recapitulation of the storie of the Gospel , and an acknowledgment of the chief means of our salvation , and a vehement obtestation by the meritorious actions and passions of Christ , like to that 1 Thess. 1. I beseech you brethren by the Lord Iesus Christ. Neither are such kind of earnest obtestations unusuall in our petitions to men : per dextram tuam , Caie Caesar , saith Cicero ; & per connubianostra , saith Dido . If they are true Christians , they beleeve that God hath and doth deliver us from all punishment due to our sin , and from eternall death by these very actions and passions of Christ recounted in the Letanie ; and if these be undoubted means of our salvation , ought we not to pray to God to save us by these means from wrath , and bring us to his everlasting kingdome ? The preposition By hath many significations ; sometimes it is the note and sign of an oath ; sometimes , and that most usually , it signifieth the instrumentall cause , and so it is taken in the Letanie ; wherein we doe not affirm or swear any thing to be so or so by Christs nativitie or circumcision , or death , or passion ; but we pray to God to deliver us from all the evils both of sinne and punishment before specified by these meritorious actions and passions of our Redeemer , as by the only effectuall means to procure us such a deliverance . And for the extent of our charitie , and generalitie of our prayers , as we are commanded by the Apostle , while we have time to doe good unto all men , but especially to those of the houshold of faith ; so we are likewise to pray for all men , because there is no man so wicked and in so damnable a condition to whom God ( for ought we know ) may not give repentance unto life ; and we are indebted unto Gods mercie and restraining grace , that we run not into the like excesse of not as they , nor are as wide from the way of salvation as the farthest wandering sheep . And though we pray indefinitely for all that travell by land or by water , yet those all in the churches account are no other then such as travell in the way of a lawfull calling . And as for women labouring with child , we pray nothing for them , but that they may be safely delivered ; nor for any that are in present danger , but that God would preserve them : and have we not expresse warrant for such a prayer both in the words of Iob , O thou preserver of all men ? and of the Apostle , 1 Tim. 4. 10. God is the Saviour of all men , especially of those that beleeve ? Upon which ground the Apostle himself inferreth a necessarie dutie of all Christians to pray for all men , 1 Tim. 2. 3 , 4. I exhort you therefore , that first of all supplications , prayers , and intercessions be made for all men ; for this is good and acceptable in the sight of God our Saviour , who will have all men to be saved , and to come to the knowledge of the Truth . ARTIC . 4. Concerning the calling of Pastours . ANABAPTIST . THat there ought to be no distinction by the Word of God , between the Clergie and the Laitie ; but that all who are gifted may preach the Word , and administer the Sacraments . THE REFUTATION . This prodigious errour , which may be easily convinced not onely by the cleare light of Scripture , and the practise of the Christian Church from the beginning to this day : but also by the glimmering light of Reason and Custome of all Nations , a mungrill sect of late betweene Brownists and Anabaptists have set abroach , and thereby after a sort justified the scandall laid upon some in the Reformed Churches , by Card : Bellarmine , that Protestants have no order at all among them , but confusion ; that among them all sorts of Tradesmen and Artificers handle the Word and Sacraments with foul and unwashed hands , to the great dishonour of God , and prophanation of his holy Ordinances . But let the Cardinall and all Papists know , that we owne none of these russet Rabbies , or Apron Levites , but detest and abominate them as much as we doe that great Patriarch of the Anabaptists Cuiperdolin , who in Munster at the Coronation of their Taylor King , creeps upon all foure , and passing through a great throng of people , breathed into all their mouthes , saying to every one in particular , The Father hath sanctified thee , receive the holy Ghost . This Heresie may be felled downe at three blowes of the axe ( Saint Iohn Baptist speaks of ) laid to the root of the tree , after this manner : ARGUMENT I. No man may conjoyne or confound them whom God hath severad and distinguished : But God in his Word hath severed the Clergie from the Laity ; & distinguished the Priests from the people , Nem. 18 , 20. Hos. 4. 4 , 9. Mal. 2. 7. Ergo , None ought to confound them . ANABAP . ANSWER . By the Leviticall Law the Priests were distinguished from the people , but that distinction is now taken away , and by the Gospel any who hath the gift of Prayer , and Interpretation of Scripture , may both expound , and dip and doe all such things as the Clergie of late have appropriated to themselves . REPLY . 1. The distinction of Priest and People is more ancient then the Leviticall Law , and founded in the very Law of nature ; for the Indians have their Brackmans , the Turks their Mufie●s , the Heathen Romans had their Flamines and Arch-Flamines , the Britaines and Galls their Druides . Before the Law given , we reade of Priests in Egypt , and in Canaan , and in Midian . Melchizedech was a Priest to the most high God , Gen. 14. 18. The Priests in Egypt had a portion by themselves , Gen. 47. 22. Onely the land of the Priests , Pharaoh bought not , for the Priests had a portion assigned them , and they did eat their portion which he gave them . And Exod. 2. 16. there is mention of a Priest of Midian which had seven daughters . 2. In the New Testament , though the Leviticall Priesthood be taken away , yet there still remaineth a distinction betweene the Clergie and Laitie ; for Christ Mat. 28. 19. giveth commission to his Apostles , and their successors , to teach all nations , and baptize them , and Iohn 20. 22. to remit and retaine sins ; and the Apostle evidently distinguisheth the Flock from their Pastours , Act. 20. 28. Take heed to your selves , and all the flock over which the holy Ghost hath made you overseers . And Gal. 66. Let him that is taught in the word , communicate to him that teacheth in all good things . And Heb. 13. 17. Obey them that have the rule over you , and submit your selves , for they watch over your soules , as they that must give account , that they may doe it with joy , and not with grief . ARGUMENT II. That for which God inflicted most severe punishments in the Law , ought not to be attempted by any that feare God : But God inflicted severe punishments upon Lay persons for usurping upon , and intermedling with the Priests function ▪ as namely , upon Corah , Da●han , and Abiram , Num. 16. 31. and upon Vzza , 2 Sam. 6. 7. and upon Vzziah , 2 Chron 26. 21. Ergo , None that feare God , ought to attempt any such thing . ANABAP . ANSWER . These plagues and judgements fell upon the persons above named for other crimes , namely upon Corah and his complices for their conspiracie against Moses and Aaron ; Uzza for his presumption ; and Uzziah for his pride ; not simply for those acts done by them , which seemed to trench upon the Priests and Levites office . REPLY . 1. It is true , that the former delinquents were guilty of other crimes . For as Angels often appeare single , but Devils by legions ; so eminent vertues are for the most part single and rare in men , but enourmous vices are seldome alone . Yet this no way dulleth the point of the argument : For the Text is expresse , that the particular punishments above mentioned were laid upon them for those illegall acts done by them , to the wrong and prejudice of the Sacerdotall function . For what saith the Text ? Corah and his company said to Moses and Aaron , You take too much upon you , seeing all the congregation are holy , every one of them . Ver. 18. They took very man his censer , and put fire on them : and that hereby they encroached upon the Priests office , it is evident by Moses reproofe , ver . 9 , 10. Is it a small thing that God hath appointed you to stand before the congregation to minister unto them , and he hath brought thee neere unto him , and seek ye the Priesthood also ? Likewise it is said of Vzza , that he put his hand to the Ark of God , and that therefore the Lord was wroth with him , and smote him in the same place . And for Vzziah , the case is yet clearer , for the Priests withstood him , and said unto him , 2 Chron. 26. 18 , 19. It pertaineth not unto thee , Vzziah , to burne incense to the Lord , but to the Priests , the sonnes of Aaron : yet Vzziah will be medling with the censer , and be burning incense contrary to the Law , and thereby he incensed the wrath of God against himselfe , and immediately the leprosie rose up in his forehead before the Priests in the house of the Lord , besides the Incense Altar . 2. I grant Corah and his complices couspired against Moses and Aaron , but the cause was , Moses and Aaron withstood his ambition , and would not suffer him to arrogate to himselfe the Priests f●●●tion . Vzza was presumptuous , but for ought appeares in the Text , he shewed it in nothing but this , that he without any calling from God presumed to touch his Arke , and doe the office of a Priest. Vzziah was proud , and it was the height of his pride which moved him to burne incense , and not content with his Scepter , to meddle with the Censer . I shall adde no more to enforce this Reason then the Application of the words of the Oratour to Mark Anthonie ; I wonder Anthonie that thou art not frighted at their ends , whose courses thou followest : So I very much marvaile that they who doe such things as Corah , Vzza , and Vzziah smarted for , feare not that they shall suffer in the like kind , or a worse , without repentance . For although the earth open not her mouth and swallow them up as she did Dathan , and his fellow Conspiratours ; yet Hell will open her mouth , and swallow them body and soule : And though God smite them not with temporall death , as he did Vzza , yet he will with eternall : And though their flesh be not infected with leprosie , as Vzziah's was , yet their consciences are most foule and leprous in the sight of God. ARGUMENT III. All that take upon them to execute the office of a Priest or Minister of the Gospel , ought to have a calling thereunto , Heb. 5. 4. 1 Tim. 4. 14. But Lay persons , whether Merchants , or Artizans , or Husbandmen , or any the like , have no calling to execute the office of a Priest , or Minister of the Gospel . Ergo , they may not assume , or arrogate it to themselves . ANABAP : ANSWER . Gods conferring gifts upon any man , is a sufficient calling ; as for the imposition of Episcopall hands , it is an Antichristian rite , and giveth the partie ordained no power at all . REPLY . There is a double calling necessary to a dispenser of the mysteries of salvation ; Inward , and Outward : The Inward enableth them , the Outward authorizeth them to discharge their sacred function . Where thers are gifts , if God encline the heart of the party to enter into the Ministery , there is an inward calling : yet this alone sufficeth not without * an outward calling , either ordinary or extraordinary ; Extraordinary callings ( sith Miracles are ceased ) we are not now to expect ; nor if any pretend , easily beleeve , or give way thereunto : and therefore wee must stick to the ordinary calling , by the imposition of the hands of the Presbyterie ; for none may prophesie or preach except he be sent . Ier. 14. 14. The Prophets prophesie in my name , and I sent them not . Jer. 27. 15. I have not sent them , yet they prophesie . Rom. 10. 15. How shall they preach , except they be sent ? And the Christian Church now knoweth no other sending , then by laying on of hands by the successours of the Apostles , and commending them to particular charges ; And if such Episcopall Ordination be an Antichristian Rite , we desire to learne from them what is the Christian forme or manner of admitting men into holy Orders ; for no other Ordination was heard of for 1500. yeeres , or at least approved of , and more : during which time , if there were no lawfull Calling , there were no Pastors feeding , and governing the flocks ; if no lawfull Pastors , no visible Churches . 2. As the Anabaptists have no outward Calling , so neither inward ; for whatsoever overweaning conceit they may have of themselves , yet certain it is , they who take upon them to be their leaders and teachers , are such as S. Ierome complaineth of in his 8. Epistle , Who become Masters of the unlearned , before they were scholars of the learned . And S. Bern. We have many cocks in the Church , but few cesterns ; they who derive to us the heavenly waters , are so charitable , that they poure out rather then stay to have any thing poured into them ; more ready to speak then to heare ; and apt to teach that they never learned . Though they can very phrases , and out of broken notes hold out a discourse upon some passages of Scripture for an houre or more ; yet they are no wayes furnished with gifts requisite to a faithful Shepherd , and able Minister of the Gospel : for they understand not the Scripture in the Originall Languages , they cannot expound without Grammar , nor perswade without Rhetorick , nor divide without Logick , nor sound the depth of any Controversie without Philosophie , and Schoole Divinity . Neither may they fly to immediate Inspirations of the holy Ghost , and the miraculous gifts of Tongues , and Prophesie , for such have ceased in the Church for these many hundred yeeres . The Anabaptists Objections answered . You have heard how strong our Arguments are for the truth : now ye shall heare in briefe how weake the Adversaries Objections are against it . First , they alledge out of Ioel 2. 28. I will poure out my Spirit upon all flesh , and your sonnes and daughters shall prophesie , your young men shall see visions , and your old men shall dreame dreames : That though under the Law the people were ordinarily to heare the interpretation of the Law of God from the Priests ; yet that under the Gospel God so plentifully powreth his Spirit upon all congregations , that all Beleevers are enabled to Prophesie , and to speak to instruction , to edification and comfort . But we answer , That the Prophet there speaketh not of any ghostly power to open the Kingdome of Heaven , and remit and retaine sins given by Christ to his Apostles and their successors , but of an extraordinary measure of enlightning graces , as also of extraordinary gifts of Tongues and Miracles , as the Apostle Saint Peter himselfe expoundeth the Text , Act. 2. 15 , 16 , 17. As there is a greater measure of knowledge given to the people under the Gospel , then under the Law , and a more copious effusion of the Spirit ; so also to the Pastours : and to whom more is given , more shall be required . This Text therefore proveth not that all Sheep should be Pastours , and all Scholars , Teachers ; but that both Teachers and Disciples should have a greater measure of knowledge then before they had under the Law. Secondly , they alledge out of Colos. 3. 16. and the 1 Pet. 4. 10. that all Christians ought to communicate their knowledge and other gifts of the Spirit one to another , and thereby to teach and instruct , and edifie one another . Therefore all Lay persons who have the gift of Supplication and Interpretation of Scripture , ought to make use of them for the benefit of others , as the Ministers of the Gospel doe . But we answer , that as the clouds when they are full , drop , and the eares shed , and the fountaines flow ; so all who abound in knowledge , ought in such way as they are able , according to their calling , derive it to others : but hence it will not follow , that all men have ghostly power to dispense the mysteries of ●alvation , and administer the Sacraments , and remit and retaine sins , which peculiarly appertaine to the Pastorall calling . There is a double teaching and admonishing , Publique and Private ; Publique , by expounding the holy Oracles of God , and revealing to Gods people his whole counsell for their salvation : Private , by Catechizing a mans family , or conferring with his Christian Brethren , and rehearsing in some particular what he hath learned from the Scripture , and other holy Books , or the mouth of his Pastour , or by giving good advice , and shewing him his errours , or encouraging him in a good course , ministring unto him a word of comfort , or advise , or admonition in due season : And of this latter kind of teaching and admonishing , the Apostle speaketh , as appeareth by the words following , Admonishing one another in Psalms , and Hymnes , and spirituall songs , singing with grace in your hearts to the Lord. Thirdly , they alledge , that Eldad , and Medad , Numb . 11. 27. and Saul , 1 Sam. 10. 11. and Philips daughters , Act. 21. 9. prophesied , that the Prophet Amos was a Herds-man , Peter , and other of the twelve , Fishermen , and S. Paul a Tent-maker : Why then may not Tradesmen , and the like , if God bestowes gifts upon them , preach the Word , and administer the Sacraments ? But we answer , that extraordinary instances ought not to be taken for presidents , or drawne into ordinary practise ; else false Prophets might now expect to be admonished of their errours by brute beasts , because once God opened the mouth of the Asse , and by it reproved the madnesse of the Prophet Balaam ; and all Souldiers that fight the Lords battaile , blow rams horns in stead of trumpets , because once with them the walls of Iericho were blowne downe ; or arme themselves with lamps and broken pitchers , because Gideons souldiers with such weapons discomfited and routed the Midianites . All these had a calling from God , and proved this their calling by strange and wondrous effects , as by certainly fore-telling things future , or speaking with tongues , which they never had learned , or by miraculous cures , or the like . Let our new Enthusiasts and Brownists prove their extraordinary calling in like manner , and we will not deny them the exercise of the Ministeriall function . It is to be noted , that none are now borne in holy Orders , or may challenge the Priesthood by birth ; but before they take holy Orders upon them , given them by the Church , they are meere Lay persons . Neither doe we find fault with any simply , hoc nomine , because they have been before of other professions , or trades , ( though it were to be wished that there were no necessity of admitting such into the Ministery , whose education or former course of life hath not been corresponding to so holy a Calling ) but that we blame them for , is , that they take upon them the honour and office of the Priesthood , not being called thereunto , as was Aaron ; that they despise the Churches Ordination , by Imposition of hands ; that they handle the holy Scripture and Sacraments with black , foule , and unwashed hands ; that they presume that they have those gifts and graces of the Spirit , which indeed they have not ; that they usurp upon the place and function of the Ministers of the Gospel , and too much undervalue the cure of souls , which as Saint Gregory rightly defineth it , is Ars artium , the Art of all arts ; And S. Paul , by the question he propoundeth , resolveth as much , saying , * Who is sufficient for these things ? But now , as the practise is , and the common estimation of the vulgar , we may crosse S. Pauls question , with a contrary Interrogatorie , Who is not sufficient for these things ? sith Coach-men , Weavers , Felt-makers , and other base Mechanicks , are now ( by some ) thought able Ministers , and profound Doctors of the Church , and Exercise , as they tearme it , not onely in private Conventicles , but also per famam & populum in great Churches , and publique Assemblies , to the great dishonour of God , prophanation of his Ordinances , and scandall of the Reformed Churches . ARTIC . 5. Concerning taking an oath , especially ex officio . ANABAPTIST . NO Christian may lawfully take an Oath , no not though it be required by a Magistrate , especially such an Oath , whereby they may hazard their life , liberty , or estate . THE REFUTATION . Though this assertion of the Anabaptists as they maintaine it , hath a glosse and varnish put upon it of piety , prudence and justice ; of piety , in preventing all occasion both of false and vaine oathes ; of prudence , in not insnaring our selves ; of justice , in not concurring actively to our own prejudice or wrong : yet upon due examination it will appear to be repugnant to all three ; to piety , by robbing God of a part of his substantiall worship , to wit , a holy kind of invocation ; to prudence , by unfurnishing our selves sometimes of our best defence , which is to cleare our innocency by oath ; to justice , by depriving all Courts of justice of this soveraigne evidence of truth , and all humane society both of the surest tye of fidelity , and the readiest meanes to end all strife and controversie . For the farther manifestation whereof I am to cleare three points , 1. That oathes may lawfully be taken by Christians , 2. That some oathes may be lawfully exacted of them , and imposed upon them . 3. That oathes may be lawfully urged and exacted not only in civill , but in criminall causes , such as are commonly tearmed oathes ex officio , when a man is required to answer upon oath concerning some crime or fault objected to him , or articled against him . Some deny it to be lawfull to take any oath , others allow of oathes freely taken , but not imposed : a third sort dislike not all oathes imposed , but only except against oathes ex officio . These three questions hang as it were upon one string . For if no oath may bee lawfully taken , certainly none may be lawfully imposed , and if oathes may not be imposed , least of all the oath ex officio , whereby we hazard and endanger our lives , liberties , limbes or estate if we confesse , but our soules if we deny upon oath , what is truly laid to our charge . Againe on the contrary , if the oath ex officio in some cases may be lawfully imposed , then other oathes may be imposed with much lesse difficulty ; and if oathes may be lawfully imposed , certainly they may be lawfully taken . Yet must these questions of necessity be handled apart , for the satisfaction of scrupulous consciences , who first must be perswaded of the lawfulnesse of taking an oath in generall , before they will suffer an oath to be imposed upon them : and secondly , that the Magistrate hath a lawfull power to exact oathes , before they will take such and such a kind of oath required of them . To lay the foundation therefore firme , before wee build any thing thereupon . First I prove the lawfulnesse of taking oathes , the conditions prescribed by the prophet being observed , namely that we sweare in judgement , righteousnesse and truth : in truth , not falsely ; in judgement , not rashly ; in righteousnesse , not wickedly , to the prejudice of equity , or breach of Christian charity . ARGUMENT I. Whatsoever God commandeth is lawfull , for Gods command is the rule of good , his command maketh that good which otherwise were evill , as Abrahams offer to kill his sonne , and the Iewes robbing the Egyptians of jewels of gold , and silver : and in like manner his prohibition makes that evill , which otherwise in it selfe were good , as working in a mans calling on the Sabbath , the sparing the fattest of the cattell for sacrifice by Saul ; If every sinne be a transgression of the law : it cannot be sinne to fulfill it . But God commandeth taking of oathes , as part of his worship , Deut. 6. 13. Thou shalt feare the Lord thy God and serve him , and sweare by his name . Deut. 10. 20. To the Lord thou shalt cleave , and sweare by his name , hee is thy praise , and he is thy God. And Ier. 4. 2. Thou shalt sweare , The Lord liveth , in truth , judgement , and justice . And to such as sweare in such a holy and religious manner God promiseth a blessing both outward , and inward ; outward , Ier. 12. 16. If they will diligently learne the wayes of my people to sweare by my name , then shall they bee built in the midst of my people ; inward , Psal. 63. 11. The King shall rejoice in God , and every one that sweareth by him , shall rejoice or glory in him . Ergo , to sweare is lawfull for Christians , ANABAP . ANSVVER . It was lawfull to sweare when God commanded it under the law , but it is not now lawfull for Christians , sith Christ hath forbidden it in the Gospell . REPLY . 1. The same God is Law-giver both to the Iewes , and Christians , and the same truth shineth in the law , and in the Gospell , only with this difference : in the law it shined through a tiffany or vaile of rites , and ceremonies : but in the Gospell as it were with open face . The vaile is now taken away , whereof religious swearing by the name of God was no part . For an oath containeth not a resemblance of Christ , but a worship of God. It is no type or sign of grace , but seale of truth , the sense whereof is meer morall , the law of it naturall , the use perpetuall , the worship performed in it to God is essentiall . When we call God to witnesse a hidden truth , in the sincerity of our intentions , wee agnize his Soveraigne greatnesse . For every oath is by a greater , Heb. 6. 16. we professe his all-seeing wisdome , we invocate his revenging justice , which are not rituall , but substantiall parts of worship . In which regard in the texts of the Prophet Ieremy above alleadged , swearing is joyned with the feare of God , and cleaving to him ; both duties of the first table , required by the eternall and morall law of God. 2. As we have warrant for swearing in the old Testament , so also in the new ; for Christ himselfe was made our Priest by oath . Heb. 7. 21. Those Priests were made without an oath , but this with an oath , by him that said unto him , The Lord sware and will not repent , thou art a Priest &c. By so much was Iesus made a surety of a better Testament . God his using an oath for confirmation of Christ his Priesthood warranteth the custome of giving , and taking an oath at the Inauguration of Emperours , Coronation of Kings , Consecration of Bishops , Ordination of Ministers , and generally the admission of any person of quality into any place of trust , or command , or weighty charge , in Church or Common-wealth . God himselfe using this kind of confirmation , confirmeth this kind and use of an oath . Neither are promissary oathes only approved by the Gospell , to bind our faith , and assure loyalty and fidelity , but also assertory , to cleare doubtfull truth , and end litigious suites ; Heb. 6. 16. For men verily sweare by the greater , and an oath for confirmation is to them an end of all strife , even Christ himselfe who is AMEN , the faithfull witnesse , and in whom all the promises of God are yea and AMEN , often corroborateth his divine Essayes and heavenly promises , with that sacred ingemination AMEN , AMEN ; which is virtually , if not formally , an oath according to the strict definition of an oath , which is , affirmatio religiosa , or as the Schooles define it more fully , affirmatio vel negatio interposita religione , a religious asseveration , or the affirming and denying any thing with a divine attestation . Christ in the fifth of Matthew forbiddeth not all kind of swearing , but the ordinary and accustomary swearing then in use among the Iewes , and allowed by the Scribes and Pharisees , who erroneously conceived , that swearing by heaven and earth , or Ierusalem , or any creature , was no taking Gods name in vain , because in such oaths Gods name was not used . This practice of theirs our Saviour condemnes , and refutes their errour , Mat. 5. 34. Sweare not at all , neither by the heaven , for it is Gods Throne , nor by the earth , for it is his Footstoole , nor by Ierusalem , for it is the City of the great King , &c. But of this more in the solution of the adversaries objections . ARGUMENT II. That which hath been practised by God himselfe , the elect Angels and Saints speaking by divine inspiration , cannot be sinfull or unlawfull ; else we should make God himselfe the Authour of sinne , and lay impiety or iniquity to the charge of holinesse and justice it selfe . But the Scripture bringeth in , first , God swearing , Gen. 50. 24. Exod. 13. 5. 11. Exod. 33. 1. Numb . 14. 16. 23. 30. Num. 32. 10. 11. Deut. 1. 8. & 8. 35. Ios. 5. 6. Psal. 95. 11. & 110. 4. Heb. 6. 17. & 7. 21. 22. Secondly , Angels , Dan. 12. 7. I heard the man cloathed in linen , when he held up his right hand and his left to heaven , and sware by him that liveth . Rev. 10. 5. 6. And the Angell which I saw stand upon the Sea , and upon the earth , lifted up his hand to heaven , and sware by him that liveth for ever , that there should be time no longer . Thirdly the Saints Abraham , Gen. 21. 24. Iacob . 31. 53. Ioseph , Gen. 47. 35. Moses . Ios. 14. 9. David . 1. Sam. 20. 3. & 24. 22. Ionathan , 1. Sam. 20. 16. Eliah , 1. Kings 17. 1. Gedallah , 2. Kings 25. 24. Asa. 2. Chron. 15. 14. Obadiaah , 1. Kings 18. 10. Elisha . 2. Kings 2. 6. Ergo , swearing is not unlawfull . ANABAP . ANSWER . God giveth the law to us not to himselfe , and for the examples alleadged out of the old Testament , they are no good Precedents for us to follow , because the people of God were not forbidden to sweare by God in the law , but we are by Christ in the Gospell . REPLY . Though God be under no law , yet he is a law to himselfe , his nature is his law , which he never doth or can transgresse , violate or dispense with . He is all light , and there is no darknesse ; all truth , and there is no falshood ; all justice , and there is no iniquity in him . Neither is it true that the Saints under the Gospell lie under a greater restraint in respect of oathes , then those under the law : for as they , so these have not refused upon just cause , and weighty occasions to appeale to God , and call him to attest the truth of their speeches , and sincerity of their intentions . For how many sacred attestations in this kind find we in the writings of the Apostle ? neither can it bee said he used them being transported by passion , or out of infirmity , for his Epistles are inspired , and the religious asseverations in them , are no other then the dictates of the Holy Ghost . Such are these Rom. 1. 9. God is my witnesse whom I serve with my spirit in the Gospell of his Son , that without ceasing I make mention alwayes of you in my prayers , Rom. 9. 1. I say the truth in Christ , I lie not , my conscience also bearing witnesse in the Holy Ghost , that I have great heavinesse and continuall sorrow in my heart , 2. Cor. 1. 23. I call God for a Record upon my soule , that to spare you I came not as yet to Corinth , Gal. 1. 20. Now the things which I write unto you , behold , before God I lie not . Phil. 1. 8. For God is my Record , how greatly I long after you all in the bowells of Iesus Christ , 1. Thess. 2. 10. Yee are witnesses , and God also , how holily , and justly , and unblameably we behaved our selves among you that beleived . ARGUMENT III. No part of Gods true and substantiall worship can be sinfull ; else vertue should be vice , and godlinesse it selfe wickednesse , light should bee darknesse , and good , evill . But swearing with such cautions and provisoes as are set downe by the Prophet Ieremy , is a part of Gods true and substantiall worship , for it is a religious invocation of his name , with an acknowledgement of his omniscient wisdom , and omnipotent justice : omniscient wisdom , whereby he knoweth all hidden things , and the very thoughts and intentions of the heart of man ; and omnipotent justice , whereby he is able and will punish those sinnes , which come not within the walk of mans justice . Ergo , swearing after a religious manner cannot be sinfull . ARGUMENT IV. Whatsoever is necessary for the detecting and punishing of wickednesse and vice , and the acquitting of innocencie , and preservation of all humane commerce , and society , cannot be sinfull and unlawfull . For where God appointeth the ends , he appointeth also the meanes ; and as the powers that are , are ordained by God , so the estates that are to continue among men , are established by him . But the giving and taking of oathes , is necessary for all these ends , as the experience of all Societies demonstrate , and the practice of all Courts both Ecclesiasticall and civill , and the custome of all nations , wherein there is any use at all of distributive or commutative justice . Ergo , taking and giving oathes cannot be unlawfull . To these two latter arguments , because the Anabaptists have shaped as yet no answers , I forbeare to adde any thing for the confirmation or illustration of them , and now I come to refell their objections , and break in pieces those bulrushes , wherewith they fight against the lawfull use of oathes , as well publick as private . If all oathes are forbidden simply , then no Salves , or Provisoes , or limitations above mentioned will help the matter . But all oathes are forbidden simply , Mat. 5. 34. But I say unto you sweare not at all , and Iames 5. 12. But above all things my brethren sweare not . Ergo , no religious Christian must or may sweare upon any tearmes . To oppose as it were the prohibition of the Sonne to the command of the Father , and to affirme that , what the Father commandeth in the Law , the Sonne forbiddeth in the Gospell , is to blaspheme with Marcion , and make the precepts of the holy Ghost to clash one against another . I answer therefore as before , that our Saviour forbiddeth not all kind of oathes , or manner of swearing , but such as was then in use , and allowed by the Scribes and Pharisees , who fondly and absurdly conceived , that to sweare by heaven or by earth , or any other creature was no breach of the third Commandement , because in such oathes they took not Gods name in vaine ; and this is Saint Ieromes interpretation : Christ , saith he , forbids us not simply to sweare by the creatures , viz. either by the heaven , and earth , as the Scribes and Pharisees used to sweare , nor by the light , as the Manichees , nor by the Stars , as Iupiter in the poet , per sidera juro , nor by the life of their Princes , as the Egyptians and Romans , per genium Caesaris , or , per patrios cineres , by their parents ashes , as most of the heathen . For sith swearing is a part of divine worship , to sweare by any creature is to ascribe a deity unto it , and to commit idolatry . And if the originall be read without a comma or colon thus , sweare not at all neither by heaven , &c. then it is evident that Christ in these words forbids not the act of swearing , but the unlawfull form . But because in some ancient copies there is a colon after the prohibition Sweare not at all : I answer , Secondly , that Christ here forbids all Christians to sweare upon any slight , or trifling occasion , or in their ordinary communication , but saith he , let your yea , be yea , and nay , nay ; that is , affirme a truth , and deny a falshood simply and barely without making the holy and reverend name of God accessary to your vaine and triviall discourses ; No grave or sageperson would endure to be brought in for a witnes in every petty matter of smal or no consequence , to which yet most men tremble not to call the Soveraigne Majesty of heaven and earth to testifie . An oath , saith Aristotle , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing most pretious and venerable , not unfitly compared by Saint Augustine , to a dangerous medicine , never to be applied but in a desperate disease : then and then only an oath is warrantable , when nothing but an oath can be availeable . Christ , saith * Peter Martyr , requires that all Christians so carry themselves , that there need to be no oath among them . Saint Augustine further addeth , that to prevent the danger of perjury , Christ here forbiddeth all customary swearing , because perjury is a precipice and breakneck of the soule , Christ forbids us as it were to come neare the edge of the hill , and not at all to venture upon an oath unlesse we bee drawn thereunto , and lawfully required by a Magistrate or some other , in a case of great importance . Secondly , the Anabaptists dispute thus , Whatsoever commeth of evill is sinfull , but all oathes come from evill . ( For Christ himselfe Mat. 5. 37. Saith , Let your communication be yea , yea , nay , nay : for whatsoever is more then these commeth of evill ) Ergo , all oathes are sinfull . But we answer , First , that the Proposition is not currant . All that commeth from evill , or is occasioned by evill , is not sinfull . For , Ex malis moribus bonae nascuntur leges . The best lawes were enacted upon ill occasions , and very corrupt manners of men : apparell at the first came from evill , viz. shame for sin , and singular Antidotes , and remedies , were found by occasion of venemous humours , and maladies of the body : yet are they good and wholesome : so , though giving and taking oathes came at the first from evill , namely the want of charity , or fidelity in men , yet it doth not follow that oathes are evill or sinfull in themselves . The assumption is not true of all oathes , but of vaine , rash , or false oathes ; or customary swearing , at every other word in an ordinary communication , these come from evill , ( i. ) the Devill , or from an ill habit , or a bad conscience . The Anabaptists argue thus , Those things that are future , are not in our power , therefore in swearing to doe such or such things , to performe such or such Covenants , is to expose our selves to the danger of Perjury . But we answer . That , if there were any force in this argument at all , it would overthrow all promises , as well as oathes ; nay it would impeach our vow in Baptisme , to forsake the Devill and all his works , and to fight under Christs Banner , &c. For those things are not in our power , and therefore in those and all other promissory oathes , there is a condition tacite , or expressed , Si Deus voluerit , as farre as God shall enable us , or So help me God , or God being my helper . In all such oathes by which we binde our selves to performe any future act , we sweare not simply to make good the event , which often is not in our power , but we engage our wills and utmost endeavours , neither are we guilty of perjury , if we would , and could not , but if we could and would not keep truth , and be as good as our words . If the heathen have been more carefull to refraine the violation of the name of God by frequent and usuall swearing then we , they shall rise up in judgement against Christians , and condemne them at the last day : for among them the Priests seldome or never sware , the Essens esteemed no better of swearing then of perjury , if a man among them were put to his oath , they accounted him a confessed lyer , and such an one who had lost his reputation among honest men . Plutarch in his Roman Problemes yeilds a reason why the Priest of Iupiter might never sweare , because they held it a great derogation to that venerable opinion all ought to have of him . Pythagoras was so strict in this point , that when he might have avoyded a mulct of three talents if he would have sworne , he chose rather to endure the penalty , then hee would take an oath in defence of the truth . The Scythians refused to take an oath enjoyned them by Alexander , and scoffed at the scrupulous caution of the Grecians , who would passe no act without signing it , and swearing to it ; Scythae colendo fidem jurant , our Scythians faith is our band , and our promise our oath . Those who blush not to break their faith with men , will make no scruple of conscience to forsweare themselves by their Gods : An honest mans word is as good as his oath , and a prophane persons oath is no more to be regarded then his word . All these examples of the heathen may bee alleadged to good purpose , to shame and confound those Christians in name , who rap out oathes by no allowance , who turn Christs meritorious sufferings in all his parts into blasphemies , and wound his very wounds . Assuredly if men shall give account at the day of judgment of every idle word , much more of execrable oathes : but it will not follow , we may not sweare lightly or rashly to the great dishonour of God , and scandall of religion ; and therefore wee may not honour God by an oath , by calling him to witnesse in matters of greatest moment , whereby we agnize his soveraigne Majesty , we professe his all-seeing wisdom , we invocate his sin revenging justice , against all those who dare put his holy and dreadfull name , to that which their conscience tells them is a falshood . Whereas it is said that an honest man will have as well a care of his word as his oath , and a dishonest man as little regard of his oath , as his word ; this is but a vaine flourish : for an honest man who will have a care of his word , will have a greater care of his oath : and a twist ●s stronger then a single string ; and although many dishonest men will falsifie their word for their advantage , yet they will not so easily bee brought to forsweare themselves , in regard of the severe penalty of the law ; and the infamy and horrour of the sinne of perjury : whereof the Hebrewes write , that at the giving of the tables in Mount Sinai , when the law was proclaimed against perjury , heaven and earth shook as it were trembling at so horrid a crime . The issue and effect of all is this , as God sweareth by himself for our comfort , so we may swear by him , for his glory : nay the Prophet goeth farther , we ought , and it is our duty to take an oath in truth , by the truth , and for the truth ; in truth , that is , in a true and just cause ; by the truth , that is , by God , who is the truth ; and for the truth , that is , for the manifestation and confirmation of truth . The second difficulty concerning oathes , is , whether they may bee imposed . I answer briefly , they may , both by supreame and inferiour Magistrates , deriving their authority from him ; this I prove , First , by cleare testimony of Scripture : Secondly , by the examples of holy and religious men , who have both administred , and taken such oathes : Thirdly , by evidence of reason . ARGUMENT I. In the charge that Ioshuah gave to the Elders , Heads , Iudges , and other officers of Israel ; among other things , there is this remarkeable passage : Yee shall not make mention of the names of other Gods , nor cause to sweare by them ; neither serve them nor bow your selves unto them : but cleave to the Lord your God as you have done this day , whence I thus frame my argument . What the Rulers of Israel were forbidden to doe to other Gods , this passage sheweth , that they may and ought to doe to the true God. But the Rulers of Israel are forbidden to make mention of , or cause any to sweare by the Gods of the heathen . Ergo , they may , and ought to make mention of the name of the true God , and require , and cause men to sweare by him ; when an oath shall be required of them . ARGUMENT II. What the Saints of God are recorded to have done , and they are no where reproved for the doing thereof , in holy Scripture , we may doe ; for all those things were written for our example , 1. Cor. 10. 6. But the Saints of God are recorded in holy Scripture , to have exacted , and taken oaths imposed : for Abraham , Gen. 24. 23. maketh his servant sweare by the Lord God of heaven , that he should not take a wife to his sonne of the daughters of the Canaanites : David being urged by Saul , sware , 1. Sam. 24. 21. 22. that he would not cut off Sauls seed after him . Ezra made the chiefe Priests , and all Israel , to sweare that they would put away their strange wives , according to the commandement of God , Ezrah 10. 5. Nehemiah 5. 12. called the Priests and tooke an oath of them , that they should doe according to their promise , that they should restore unto their brethren their lands , their vin●-yards , their olive-yards , their houses , and also the hundred part of their monie , and of the corn , wine , and oile ; they exacted of them . Ergo , Christians may lawfully both impose and take oathes . ARGUMENT III. All Christian Magistrates may command those who are subject to their authority , such things as are lawfull and necessary for the discharge of their office , and the preservation of humane society . But oathes are things lawfull , as is proved in the former question ; and they are necessary for the execution of the Magistrates office , and the preservation of humane society : For without such oathes the Common-wealth hath no sure tye upon publick officers , and Ministers ; nor Kings upon their subjects , nor Lords upon their tenants : neither can mens titles be cleared in causes civill , nor justice done in causes criminall ; nor dangerous plots and conspiracies , be discovered against the State. Ergo , Christian Magistrates may command those that are under their authority , to take oathes ; and this is the constant judgement of the reformed Churches . But they object , no man may be enforced to any act of Religion , for Tertullian saith acutely and truly , nec Religionis est Religionem cogere ; It is against Religion , to compell or enforce Religion . But the taking of an oath whereby we invocate God , is an act of Religion : Therefore no man may or ought to bee enforced to take an oath . There are two sorts of acts of Religion , inward and outward ; First inward , as to adhere to God ; to love him , to beleive in him , and put our confidence , and place our happinesse chiefly in him : these , and such like acts of Religion cannot be enforced . Secondly outward , as comming to Church , receiving the Sacrament , and making confession of our faith ; fasting and prayer : these latter may be enforced , as wee see by the example of Iosiah , who compelled all Israel to serve the Lord , and by the speech of the King in the Parable , who made a great supper , and bade many guests , and when they had made their severall excuses , said to his servant , Goe to the high waies and hedges , and compell them to come in , that my house may be full . Among these latter acts of Religion is the taking of an oath , which though in all leagues , and covenants , and holy vowes , it ought to be free ; yet in diverse cases for the manifestation of truth in legall proceedings , and setting a period to otherwise endlesse suits , may lawfully be exacted and imposed . No Christian Magistrate , or any other , may incroach upon the Soveraigne prerogative of Almighty God. But it is the Soveraigne prerogative of Almighty God , to bind the consciences of men , therefore no Magistrate , or any other , may impose an oath : whereby the consciences of men are tyed and bound . As it is the prerogative of God to search the heart , so also to bind the conscience immediately , and directly : the lawes , ordinances , or commands of men , may work upon the outward man , but they cannot engage the conscience directly and immediately , or by themselves ; but so farre only as they may be included in the generall command of God , which is to obey those that are set over us in such things , as are not repugnant to his will. Whence it is , that the Apostle pressing the doctrine of obedience to higher powers , saith , Rom. 13. 5. that wee must needs be subject , not only for wrath , but for conscience sake . This very particular of swearing by Gods name , when we are required thereunto , is commanded by God himselfe ; Ier. 4. 2. and so the Magistrates command hath strength and power , to tye the conscience from Gods command . None ought to be put to their oath who are like to forsweare themselves , for this both the Civill and Common law forbiddeth , because it is a kind of thrusting men downe a steep hill , to the ruine of their soules by perjury . But such is the condition of the greater sort of men , that it is very likely , for hope of reward , or to save their lives , limbes , liberty , or estate ; they will streigne a veine in their heart , and take a false oath : therefore men ought not to be put to their oathes . If a man be defamed for a prophane person , or common swearer , and much more if he have been convicted of perjury , he ought not to be put to his oath ; lest where before he dasht , he may the second time make shipwrack of his faith , and a good conscience . But the rule of the law is , Supponitur esse bonus , qui non probatur esse malus ; He is suppased to be an honest man , against whom there are no proofes , or strong presumptions , that he is otherwise . Though the Magistrate in some cases for the publick good exact an oath of many men who forswear themselves , yet is not the Magistrate any way author of , or accessary to their perjury . For he requireth them to swear truly , not falsely ; and for ought that he knoweth , they may as well cleare themselves , as condemne themselves upon their oath ; neither doth there appeare unto him any cause , or just suspition , that the party to be sworne , is like to take a false oath ; for if there doe , both in conscience and in discretion , he will be shie of administring an oath to such a person , in such a case . The third difficulty concerning oathes is , whether the oath ex officio , be lawfull ; that is , whether a Magistrate Ecclesiasticall or temporall , may require and exact an oath of a man , which in duty hee is bound to take , in a case which concernes himselfe ; and may tend to his owne prejudice , and dammage . As in Ninus his victories , every former conquest , was gradus futurae victoriae , a degree and step to a latter ; so it falleth out in the determination of the difficulty concerning oaths : the resolution of the former question , is a step and furtherance to the latter . For if oathes be lawfull , the Magistrate may enjoyne them by his authority ; and if he may impose any oath , especially the oath ex officio : without which , the ordinary proceedings , as well in Ecclesiasticall Courts as temporall , will be stopt ; and all speedy course of justice hindred : and although what hath been formerly alleadged in justification of the imposition of oathes , might suffice to resolve the consciences of men , not forestalled with prejudicated opinions : yet because this kind of oath hath been of late cryed down with much vehemency , and bitternesse ; for the satisfaction of scrupulous minds , I will endeavour to bring more pregnant proofes , for the lawfull and necessary use thereof , then I have yet found in any , who have travelled most in this argument , especially to bring water to their owne Mills . ARGUMENT I. Every oath which may be taken in truth , judgement , and righteousnesse , is lawfull ; such is the oath ex officio . Ergo , lawfull . The Proposition is the Prophet Ieremies , the assumption is thus proved , according to each part of it . First it may be taken in truth , neither is it required otherwise to be taken ; the Tenour of it being , There are Articles in Court against you , or questions to be demanded of you ; you shall answer the truth , and the whole truth , and nothing but the truth ; so farre as you know , and by law you are bound , so help you God. Secondly , it may be taken in judgement , for before wee are required to give answer to any particular , the Articles are distinctly read unto us , and we may deliberately and judicially shape our answer thereunto at the present , if we perfectly remember every circumstance , and find no scruple in the interrogatory : or we may crave farther time to bethink our selves , to give a fuller answer . Thirdly , it may be taken in righteousnesse : for if we be innocent by our oaths , we shall acquit our selvs , and if guilty , we shall give way to justice to proceed : and as it is a righteous thing to acquit an innocent , so also to detect a Malefactor , in which regard Iosuah perswadeth Achan to glorifie God by confession of his sinne . ARGUMENT II. For what we have a President from the actions of our Saviour , we may lawfully doe . For Saint Bernard saith truly , every action of Christ serveth for our instruction . But we have a President from Christ , for answering directly upon oath in a case criminall ; which proved also Capitall . Matth. 26. 63. 64. the high Priest said unto him , I adjure thee by the living God , that thou tell us whether thou be the Christ , the Sonne of God. Iesus said unto him , thou hast said . Neverthelesse I say unto you , hereafter shall you see the Sonne of man sitting at the right hand of power , and comming in the clouds of heaven ; then the high Priest rent his cloathes , saying , he hath spoken blasphemie . Ergo , we may lawfully answer upon oath , in a cause criminall ; concerning our selves . ANABAP . ANSWER . That as it was no robbery in Christ to be equall with God , so it was no blasphemie in him to say that he was the Sonne of God : and therefore this answer of Christ was in no cause criminall ; and consequently , his example no President for us in the like . REPLY . It is true , that neither Christ himselfe , nor any of his holy Martyrs or Saints , who have been put to most cruell torments , and death , were guilty of any such sin or crime before God , for which they notwithstanding suffered such things : yet , because either by the Roman lawes , or in the opinion of the Magistrate , those things of which they were accused , were esteemed crimes ; and they punished as Malefactours : their examinations , and trials , are truly said to bee proceedings in criminall , yea and capitall causes : and the patient is as much prejudiced , and infinitely more wronged , if he suffer death , or bonds , upon his confession of the fact : if it be no crime at all . Therefore this example serves to that end , for which it is brought . If it had been either unlawfull for the high Priest to require Christ to answer upon oath , concerning that which the high Priest judged a capitall crime , or for Christ to have given a direct answer in such a case ; he would have reproved the high Priest for adjuring him in such manner as he did : or at least answered him with silence as he did Pilate , and him also , in other questions . ARGUMENT III. What was appointed by the law of God , cannot be in its own nature sinfull ; or repugnant to the law of nature . For though some part of the law of God delivered by Moses , doe not now bind us to the performance thereof : yet wee are bound to beleive that law was just , and holy , and good ; and commanded nothing in its own nature sinfull , or repugnant to the law of nature , or right reason . But answering upon oath in casues criminall , which might tend much to the prejudice and dammage of the examined , was appointed by the law of God. Ergo , answering upon oath in causes criminall , is not sinfull and repugnant to the law of nature . ANABAP . ANSVVER . Neither are the judicials of Moses now in force , neither was any oath ex officio , administred to the Jewes , like to ours . REPLY . This argument is not brought to prove the necessity of taking an oath now in those very cases , as namely of jealousie , loan , and the marriage of strange wives , but the lawfulnesse of demanding , and taking an oath in causes criminall in generall . All these instances come home to the point in question , and the argument holdeth strong à comparatus after this manner . No sufficient reason can be alleadged , why oathes may not bee imposed and taken as well by Christians under the Gospell , as by Jewes under the Law in causes criminall , reflecting upon themselves : but oathes were lawfully demanded and taken by the Jewes in causes criminall , therefore they may be so by Christians . That such oathes were by Gods law injoyned to the Jewes , appeareth first in case of Ioane or trust , Exod. 22. 10 , 11. If a man deliver to his neighbour an Asse , an Oxe , or a Sheep , or any beast to keep ; and it die , or be hurt , or driven away , no man seeing it : then shall an oath of the Lord be between them , both that hee hath not put his hands to his neighbours goods ; and the owner of it shall accept thereof , and he shall not make it good : but if it bee stolne from him , he shall make restitution unto the owner thereof . In the case of jealousie , Numb . 5. 19. And the Priests shall set the woman before the Lord , and uncover the womans head , and put the offering of memoriall in her hands ; which is the jealousie offering : and the Priest shall have in his hand the bitter water , that causeth the curse ; and the Priest shall charge her by an oath , and say to the woman , if no man hath lyen with thee , and if thou hast not gone aside to uncleannesse with another , instead of thy husband , be thou free from this bitter water , which causeth the curse , &c. In the case of trespasse , 1. Kings 8. 31. If any man trespasse against his neighbour , and an oath be laid upon him , to cause him to sweare ; and the oath come before thine Altar in this house : then heare thou in heaven , and doe , and judge thy servants , condemning the wicked , to bring his way upon his head ; and justifying the righteous , to give him according to his righteousnesse . In case of prohibited marriages , Ezra 10. 5. 11. Then arose Ezra , and made the chiefe Priests , the Levites , and all Israel to sweare ; that they would put away their strange wives of the people of the land : and they sware . And Ezra stood up , and said unto them , ye have transgressed , and have taken strange wives , to increase the trespasse of Israel . Now therefore make confession unto the Lord God of your fathers , and doe his pleasure ; and separate your selves from the people of the land , and from the strange wives . It is true , these cases are not everyway paralel to ours , for our Priests have no receipt at this day , to make the water of cursing ; nor are we prohibited to marry with forreyners , so wee marry in the Lord : neither doe we put men to their oathes in actions of trespasse , but if the party accused deny it , we convince him by witnesses : yet this exception cutteth not asunder the sinewes of the former argument . For though the cases in particular bee very different , yet they agree in this generall ; that oathes have been lawfully urged and exacted of men , touching matters dammageable , criminall and penall to themselves : and if oathes may be lawfully imposed and taken in this kind , to satisfie the humour of a jealous husband , or still the clamour of a private person wronged , how much more is it equall and just , that this be done upon the judges office , who is no way privately interessed , and for the satisfaction and preservation of the Church or Common-wealth , to remove a common scandall and offence by the parties clearing himselfe , or his condigne punishment ? ARGUMENT IV. What is just and equall and may bee done without breach of Gods law in Temporall Courts , cannot be unjust , nor derogatory to the divine law in Spirituall . But oaths ex officio though not known by that name , are usually taken & held to be just and lawfull in temporal Courts , namely , Leet-Courts , Sessions , Assises , Chancery , and Court of Request . For the Jury are upon oath to present all annoyances , abuses , and transgression of penall Statutes , whereof themselves may be , and often are guilty ; and the Defendants in Court of Request and Chancery , answer upon oath to bills put against them , the particulars whereof often deeply concern them ; and in case they give not a direct and full answer , they proceed against them , pro confessis : and if they answer directly and fully , in case they are faulty , either by denying they forsweare themselves , or by confessing the matter of fact , they consequently condemne themselves : nay which is very considerable , they who are the greatest oppugners of our Ecclesiasticall Courts , and greatest sticklers for the discipline of Geneva , are forced to make use of the oath ex officio themselves . For Comperell was appointed by the consistorie of Elders of Geneva to be examined upon oath concerning three interrogatories about dancing , whereof two concerned what he had in his very purpose and intention of mind ; and this their practice was agreeable to the decree of a Nationall Synod held in France , in the year 1565. whereby by it is resolved that the faithfull may bee constrained by the Consistorie to tell the truth , so farre forth as it derogateth nothing from the authority of the Magistrate . This constraint could not be by fine , or imprisonment , or torturing the body : for in so doing , then they should trench upon the Civill Magistrates right , but by imposing of an oath , which is a kind of torturing of the conscience . Ergo , oathes ex officio are just and lawfull in Spirituall Courts . ARGUMENT V. If the oath of purgation , whereby a man in a cause criminall is required to take his corporall oath , that he is not guilty of such an offence , wherewith he is charged , bee lawfull ; the oath ex officio cannot be unlawfull : for they are either the same , or at least stand upon the same ground . But oaths of purgation as they have been very ancient , so they have bin alwayes held lawfull , and in many cases necessary . Ergo , the oath ex officio is also lawfull . Now for an oath of purgation we find it as ancient as the Trojan warres , Agamemnon being suspected to be nought with Hippodamia , commanded an Host , or Sacrifice to bee brought , and drawing his sword , he divided it in two parts ; and passing between them with his bloody sword , sware that hee had never defiled Hippodamia by incontinence . In the eighth generall Councell , Action 5. when Photius the heretick was demanded by the Councell whether he would admit of the Ordinances of the holy Fathers , and he answered not any thing thereunto ; the President of the Synod signified unto him , that by that his silence he should not escape , but the rather be condemned ; silence in such a case evidently arguing guilt . In a Councell held at Tribur a lay-man , in case of vehement suspition , is appointed to purge himselfe by his oath : and a Priest to be interrogated by the consecration of the holy Sacrament ; and before this , Sixtus the third an ancient Bishop of Rome , upon the accusation of one Bassus , did willingly make his purgation upon oath ; and Gregory the great injoyned Leo , Memius , and Maximus , three Bishops ; to cleare and purge themselves of severall crimes by their oathes . ANABAP : OBIECT . But they object out of the law , Nemo tenetur seipsum accusare vel prodere , sive propriam turpitudinem raevelare : No man is bound to accuse or detect himselfe , or lay open his own shame : But by taking the oath ex officio , he bindeth himselfe , if he be a Delinquent , to discover his own crimes ; and so lay open his nakednesse : therefore no man is bound to take the oath ex officio . No man is bound to goe to the Magistrate , and indict himselfe , and give the first notice of any crime he hath committed : but the case is altered , when upon a fame , or strong presumptions , he is legally called before a Judge , and according to forme of law , required upon oath to testifie the truth . For then , as saith Aquinas , Non ipse se prodit , sed ab alio proditur , dum ei necessitas respondendi imponitur , per oum cui obedire tenetur : He doth not detect himselfe , but is detected by another ; when the Iudge to whom he is bound to answer directly , by interrogation upon oath extorts the truth from him . Neither doth the law , nor the Judge principally , nor in the first place intend by ministring such an oath to intangle , much lesse condemne him out of his own mouth ; but find out the truth and clear the party thereby , if he be innocent ; and in such case by refusing the oath , he wrongs himselfe and his own cause . We cannot follow a better President then our Saviour , but he when he was examined of his Disciples and Doctrine , Io. 18. 19. would give no direct answer , whereof the high Preist might have taken advantage ; but puts him off , v. 20 , 21. to those that heard him , saying , I spake openly to the world , I ever taught in the Synagogue , and in the Temple , whither the Jewes alwayes resort ; and in secret have I said nothing ; why askest thou me ? aske them that heard me . Therefore we ought not to confesse ought against our selves by oath , or otherwise : but put our adversaries to the proofe . In a case where other proofe may be had , there is no necessity for a man to give advantage to his adversary by his owne confession : but in case there be no other evidence , and the lawfull Magistrate to whom we are bound to give a direct answer in obedience to his lawfull command , this example of our Saviour doth not warrant us to use any evasion or tergiversation . The example of our Saviour was truly alledged above to the contrary , for though upon a bare interrogation of the high Preist , hee did not discover himselfe unto him , what he was : yet upon his adjuration , which was a requiring to answer upon oath , hee acknowledgeth himselfe to be Christ the Sonne of God. Every oath ought to be for confirmation , to put an end to all strife , Heb. 6. 16. But this oath ex officio , is not ministred to make an end of any Litigious suite , but rather to begin it , and set it on foot ; for as soone as Articles are put in against a man , before any pleading of the cause on either side , this oath is usually tendered . There are two sorts of oathes , promissory of things to come , assertotory of things past . In promissory , there is no respect at all had to compose any difference , or controversie , but to assure loyalty or fidelity : in assertory oathes , one end is ending strifes , but not the only end ; neither doth the Apostle imply , that every controversy may be decided and ended by a single mans taking his oath . For this oath may be suspected , and the contrary thereunto deposed by others ; and sometimes evidence of fact controls his oath : but the meaning is , that in controversies among men , the oath of an honest man , is a great meanes to set a period to farther waging of Law. Even this oath tendeth to the speedier ending of controversies ; and oftentimes it stops all farther proceedings , when the party burthened by presumptions , is cleared and dismissed upon his oath . Though this oath be given in the beginning of a suit , to lay a firme ground , and foundation thereon : yet the intention of him that ministreth the oath , is by clearing the matter of fact , to proceed more speedily to the Quaestio Iuris ; and the pleading it , and more maturely deciding it : and so this oath tendeth to the sooner ending of strife . Either the crimes objected against any man are manifest , or hidden : if they bee open and manifest , there needs no oath ex officio to discover them , but witnesses only are to be produced , which in such cases cannot be wanting : and if they be hidden and secret , then the Apostles rule takes place , 1. Cor. 4. 5. Therefore judge nothing before the time , untill the Lord come , who both will bring to light the hidden things of darknesse , and will make manifest the Counsels of the hearts ; and then shall every man have praise of God. The Apostle speaketh not in that place against any judiciall proceedings , but against private , rash , and uncharitable judging of our brother , and taking his words in the worst part , without any just ground ; or censuring not so much his outward actions or speeches , as inward intentions , known only go God. Such perverse judging , our Saviour condemneth , Matth. 7. 1. And this Apostle Rom. 2. 1. Therefore thou art unexcusable O man , whosoever thou art that judgest . As in the skye sometimes there is cleare light , and perfect day , sometimes perfect darknesse , and yet besides these , a third condition which we call twilight , neither so light as day , nor so dark as night : so the actions of men , for which they are questionable in Spirituall or Temporall Courts , are of three sorts ; some are altogether hidden , of which there can be brought no sure proofe , nor strong presumption ; the judgement of these must be reserved to the last day , when Christ shall reveal the secrets of all hearts : some are done as it were in the face of the Sunne , whereof there may be strong and evident proofes brought ; in such cases a Judge ought to proceed secundum allegata , & probata ; and not put the conscience of any man as it were upon the wrack , to extort the truth from him by oath . Lastly , some are of a mixt nature , neither fully open and manifest , nor altogether hidden , such whereof there are strong presumptions , and a generall fame , but no pregnant proofe : in such cases the oath ex officio is of use , whereby the truth may be more and more discovered , and the party either cleared upon his deniall , or convicted upon his confession ; or held pro confesso , by his evasions and tergiversations , and refusing to be put to the test of his oath . ARTIC . 6. Concerning the office of the Civill Magistrate . THere remain many other errours of the Anabaptists , some blasphemous , as the denying the incarnation of Christ from the substance of the blessed Virgin ; some impure and lascivious , as maintaining the plurality of wives : some drowzie and sottish , as the casting of the soule into an Endymion sleep , untill the day of judgement . But because these absurd positions are not at this day generally owned by our Anabaptists , the last errour which I intend to encounter at this present is , that pernicious assertion of theirs , concerning the exauctorating all Civill Magistrates , whereby they dull the edge , or wring out of their hands the sword of justice . Other of their errours fight against the Church , but this against the State : others agaisnt piety , but this against Politie : yet as Velleius in Tully goeth about , by reason , to prove that nothing is more hurtfull to man then the gift of reason ; so this errour against policie is most politickly devised by them : for there being but two censures which any need to fear , the Ecclesiasticall and the Civill : and they regarding not the Ecclesiasticall , because they are out of the pale of the Church ; if they could keep themselves out of the reach and stroake of the Civill sword , all were cock-sure with them ; they might every where securely both vent their errours , and practise their villanies . This is the true reason why they so vehemently contend , that the coercive power of the Magistrate can no way consist with the perfection of Christianity . Now although the Civill Magistrate be ordained of God for the suppression of all vice and heresie : yet above all other , he ought to have an eye to this ; for this hath a peculiar antipathy to Magistracie . The Magistrate shall beare his sword in vaine indeed , if he let other heresies grow : but if this thrive in any Kingdome , State , or Common-wealth , he shall not beare his sword at all . There is that contrariety and repugnancie between this heresie and that calling , that if Magistracie doe not speedily root out this heresie , this heresie will extirpate all Magistracie ; for thus much it professeth in formall tearmes . ANABAPTIST . No Christian may with a good conscience execute the office of a Civill Magistrate . REFUTATION . Before I cut off this heresie against the materiall sword with the sword of the spirit , which is the word of God : I will present to the Anabaptists a glasse wherein they may see their own faces , drawne to the life . Saint Peter , and Saint Iude , speaking against false Prophets in their dayes , so describe them that all men may see who were the Grand-Fathers of these Hereticks , who trouble the Church at this day ; They walke , saith Saint Peter , after the flesh , in the lust of uncleannesse , and despise Government , and Dominion . Presumptuous are they , selfe-willed , they are not afraid to speake evill of dignities ; whereas Angels which are greater in power and might , bring not railing accusation against them before the Lord ; but these as naturall brute beasts made to be taken and destroyed , speake evill of the things they understand not : and shall utterly perish in their owne corruption . I intreat the Reader to take speciall notice of the words of these two Apostles , which fall so pat upon our present Anabaptists ; as if the Apostles had particularly aimed at them . But to leave p●urtraying them , and fall to refuting them . ARGUMENT I. Every office appointed by God for the administration of Justice , and preservation of peace both in Church and Common-wealth , may with a good conscience bee executed by a Christian called thereunto . But the office of Civill Magistrates , is an office appointed by God for the administration of justice ; and preservation of peace both in Church and Common-wealth , Exod. 18. 20 , 21. 2 Chron. 19. 6. 7. 11. Prov. 8. 15. Dan. 2. 21. Ergo , the office of a Magistrate may with a good conscience be executed by a Christian. ANABAPTISTS ANSWER . Although God appointed Magistrates in the time of the Law , and the Iewes were kept in order by them , yet it followeth not , that Christians may exercise that power one over another ; or that they need any Civill Magistrate at all : for they are called by Christ to a greater perfection ; They must not resist evill , but give place to wrath . REPLY . There is a like necessity of the office of a Judge and Magistrate , as well under the Gospell , as under the Law. For both the Scripture teacheth us , Acts 6. 1. 1 Cor. 3. 3 , 4. & 6. 6 , 7. Phil. 3. 18. Iames 4. 1. and daily experience sheweth , that such disorders fall out among Christians , as did among Jewes ; and that through the corruption of our nature , we are subject to those passions : that unlesse the Civill Magistrate interpose his authority , there will be no quiet , and peaceable living : and if the malady still remaine , we must use the remedy which God hath appointed . It is false which they affirme , that Christ in the 5. of Matthew addeth any thing to the law which the Prophet David , Psalme 19. 7. affirmeth to bee perfect , converting the soule ; but only he vindicateth it from the corrupt glosses , and false interpretations made thereof by the Scribes and Pharisees . For even those duties of not resisting evill , nor revenging our selves , and loving our enemies ; in which the Anabaptists as well as Papists , place Evangelicall perfection ; were required by the law , Deut. 32. 35. To me vengeance belongeth , and recompence ; I will repay , saith the Lord : And , Prov. 25. 21. If thine enemy hunger , feed him ; if hee thirst , give him drinke . ARGUMENT II. A holy and divine office can be no derogation to Evangelicall perfection . But such is the office of a Magistrate . For they are stiled Gods , Psalme 82. 1. 6. God standeth in the congregation of the mighty , he judgeth among the Gods. I have said , yee are Gods , and , 2 Chron. 19. 6. 7. You judge not for man , but for the Lord , who is with you in the judgment ; and in the execution of their office , they are the Ministers of God both to reward them that doe well , and to execute wrath upon them that doe evill . Rom. 13. 14. Ergo , the execution of the office of a Civill Magistrate , can be no derogation to Christian perfection . ARGUMENT III. That dignity and power wherewith most holy and religious men , and highest in favour , have been invested ; may well stand with Evangelicall perfection . But most holy and religious men have been invested with the dignity and power of Magistracie , as namely Melchizedec a singular type of Christ , Ioseph a man inspired by God , and a revealer of his secrets , Iob a perfect , and upright man , Moses the servant of God , Ioshuah the Captaine of the Lords Host , David a man after Gods own heart , Daniel a man beloved of God , Iedidiah , Hezekiah , and Iosiah , after whom the Holy Ghost sendeth this testimony ; Like unto them there were no Kings before them , that turned to the Lord with all their heart , and all their soule , and all their strength , according to all the law of Moses ; nor after them arose any like unto them , 2 Kings 23. 25. Ergo the dignity and power of Magistracie may stand with Evangelicall perfection . ARGUMENT IV. That which was foretold and promised for a singular blessing to the Christian Church , cannot be repugnant to the rules of the Gospell . But the government and protection of Kings , and their supporting and maintaining the Gospell , is foretold and promised as a singular blessing to the Christian Church . Psal. 68. 29. Kings shall bring presents unto thee , Psalm . 72. 9 , 10 , 11. They that dwell in the wildernesse shall bow before him , and his enemies shall lick the dust , the kings of Tarshish , and of the Isles , shall bring presents ; The King of Sheba and Saba shall bring gifts , Esay 49. 23. Kings shall be thy nursing Fathers , and Queens shall bee thy nursing Mothers ; they shall bow downe to thee with their face towards the earth , and lick up the dust of thy feet . Ergo , the government and protection of Kings cannot be repugnant to the rule of the Gospell . ARGUMENT V. The use of that authority must needs bee a blessing to a land , the want whereof is noted by the Holy Ghost , and threatned , as a great plague , & fearfull judgement upon a people . But the want of a civill Magistrate to sway the sword of justice , is noted by the holy Ghost , as a great plague , and fearfull judgement , Iud. 17. 6. & 18. 1. & 21. 25. H● 3. 4. Ergo , the use of the Civill Magistrate is a blessing to a land . ANABAP . ANSWER . The people of the Iewes being stiffe-necked and stubborne , needed to bee curbed and kept in by the power of the Civill Magistrate : but Christians , who are meek Lambes , need not so . REPLY . 1 What meek Lambes the * Anabaptists have beene , it appeareth by Pontanus , who relateth , that by tumults raised by them in Germany , Holsatia , and Swethland , there were slaughtered within a few yeares , no lesse then 150000. 2 It is true that the Jewes were for the most part a stubborn and stiffnecked people , and therefore are said by the Prophets to have sinews of iron ; ( and I pray God divers Christians at this day have not nerves in their neck of the same metall ) But yet the Holy Ghost in the places above quoted , ascribeth not the great disorders in those dayes to the perverse and froward disposition of that people ; but to the want of a Soveraigne Magistrate : In those dayes there was no King in Israel , but every one did that which was right in his owne eyes : which words are repeated verbatim , c. 21. 25. that we should take speciall notice of them ; and they imply , that whensoever there falls an Interregnum , this mischiefe will ensue thereupon : that every man will doe that which is right in his own eyes , and his lust shall be his law . Whence * Calvin rightly inferres , that the Anabaptists could not take a more ready way to ruine all Empires , and Kingdomes ; and introduce all carnall liberty and villany , then by wresting the sword out of the Magistrates hand . ARGUMENT VI. Their authority is established by the Gospell , to whom all are bound to submit and obey . But all Christians are bound to obey the Civill Magistrate . Rom. 13. 1. 4. 5. Tit. 3. 1. 1. Pet. 2. 13 , 14 , 15. Ergo , the authority of the Magistrate is established by the Gospell . ANABAP . ANSVVER . The Magistrates that then were , were Infidels , and Heathen , to whom the Christians could not with a good conscience obey , because they made many cruell edicts against the Christian faith ; the meaning therefore of the Apostle can be no other , then that we should yeild them passive obedience . REPLY . Saint Augustine rightly distinguisheth between Dominum temporalem , and Dominum aeternum ; the souldiers under Iulian the Apostata , when the Emperour commanded them to advance in Battaile against the Persian , they executed his commands and acquitted themselves valiantly against their enemy ; but when he commanded them to offer sacrifice to his Idols , they preferred their Eternall Lord , before their Temporall ; and absolutely refused to doe it . In like manner , all good Christians can put a difference between Civill & Religious commands , such things as appertaine to the government of the State , and such things as belong to the immediate service of God. In the former , they yeild their obedience even to heathen Magistrates for God , in the latter they comply not with them , because such their commands are against God. Although it bee true , that the greatest part of our Christian duty , which we owe to wicked Magistrates , oppressing and tyrannizing over those that are truly religious , making havock of the Church , is to submit to their power , and glorifie God by our sufferings : yet the very Text of the Apostle requires more , Tit. 3. 1. not only to bee subject to Principalities and Powers , but to obey Magistrates , and to bee ready to every good worke : namely , all such good works , as tend to the Peace of the Common-wealth , and well managing the affaires of the State. If evill Magistrates may not bee resisted , much lesse good ; if wee ought to honour , and humbly obey , and pay tribute to Princes and Governours that are averse from the Christian faith ; how much more to religious Kings , and Christian Governours ? ARGUMENT VII . Those for whom we are to offer up prayers and supplications in speciall , their calling must needs bee warrantable by , and agreeable to the Gospell . But we are to offer prayers and supplications in speciall for Civill Magistrates , 1 Timothy 2. 1. 2 , 3 , 4. Ergo , their calling is warrantable by , and agreeable to the Gospell . ANABAP . ANSWER . We are to pray for their persons as men , but not for their functions as they are Magistrates . REPLY . The Apostles instancing particularly in Kings , and those that are in eminent authority sheweth , that he hath an eye to their very function , especially seeing he addeth , that we may lead a quiet and peaceable life in all godlinesse and honestie ; which we cannot doe , unlesse God blesse their government over us . Calvin rightly inferreth this to be the meaning of the Apostle , from the reason he useth , vers . 4. Who will have all men to be saved , and to come to the knowledge of the truth . By all men , saith he , the Apostle cannot understand , ad unum omnes , nemine excluso , every man in particular , none excepted : sed omnes vitae conditiones , & status , quia status Principum rejectus à Deo , & maledictus videri poterat ; eo quod omnes Evangelium infesto animo persequerentur . Not all men universally , and every man in particular ; for then none should be damned : but all states and conditions of men : and in that regard , he names expressely Kings , and Princes , because their estate and condition might seem to be rejected of God , and cursed by him ; by reason that all Princes at that time were ill-affected to the Gospell , and persecuted it to bands and death . Notwithstanding this mischiefe the Church then received by Civill Magistrates , yet the Apostle teacheth us , that it is good and acceptable in the sight of God , to make supplications even for them , because God excludeth no calling or conditions of men from salvation . ARGUMENT VIII . What Kings are required to doe under the Gospell , can be no diminution of Evangelicall holinesse , or perfection . But Kings under the Gospell are commanded to imploy their power to the advancement of Christs Kingdome , Psalme 2. 10 , 11 , 12. Ergo , it can be no diminution of Evangelicall holinesse or perfection , for Kings to imploy their regall power in the service of the Church . ANABAPTISTS ANSWER . King. David in the second Psalme exhorteth Kings to embrace the Gespell , and worship Christ , not to exercise their regall authority amongst Christians . REPLY . When Saint Paul commandeth that every man after his conversion to the Christian faith to abide in the same calling whereunto they are called , certainly hee excludeth not the best and most eminent calling , which is that of Soveraign Princes and Magistrates ; and if they must not quit their calling , undoubtedly they must imploy their power to the best end ; which is , the advancing of Christs Kingdome in theirs . 2 Saint Augustine by an acute distinction very well illustrateth the Text of the Psalmist , Be wise O yee Kings , serve the Lord with feare ; a King serves God two manner of wayes ; as a man , by leading a godly life agreeable to the rules of the Gospell ; as a King , he serves God by enacting lawes with convenient severity , commanding just things , and prohibiting the contrary , so Hezekiah , and Josiah , and the King of Ninive● , and Datius , and Nebuchadnezzar ( hee might have added ) and Constantine and Theodosius , and all religious Christian Kings , serve God ; for then properly Kings serve God as Kings , when they doe those things in and for the service of the Lord , which none can doe but Kings . ANABAP : OBIECT . There is no Paradox so absurd , saith the Oratour , which meets not with some Patron among the learned , and I may adde farther , which hath not some varnish of reason , yea and glosse also of Scripture put upon it . For although as the Poets faine that Atlas beares up the heavens , so the Civill Magistrates beare up the pillars of the earth , and support the frame of all government : yet the Anabaptists bid them Battaile , and furnish themselves with weapons against their calling out of Scripture . First they wrest to their wicked purpose the words of our Saviour , Iohn 18. 36. My Kingdome is not of this world . Ergo , say they , no Christian ought to raigne as a King , or rule as a Governour in this world . But we answer , that the inference is unsound , themselves being Judges ; for as he here professeth , that hee had no Kingdome here , so elsewere that he had no house , or possessions ; The Foxes , saith he , have dens , and the Birds have nests , but the Sonne of man hath not whereon to lay his head : Yet the Anabaptists will not allow it for a good inference ; Ergo , no good Christian may hold house or lands . If then they will have Kings to quit their Earthly Crownes , and Scepters , because our Saviour had none such here , let them give a good example , and first quit all their houses , goods , and lands ; and follow Christ naked . The meaning of our Saviours words is , that though indeed hee bee a King , yet his Kingdome is not a Temporall Kingdome , in which hee swayeth a Temporall sword , but a Spirituall Kingdome , whereby hee ruleth the hearts of the faithfull : or that he is a King ; and hath both his Throne and his Guard , his Throne of glory , and his Guard of Angels : but this his Kingdome is an heavenly , not an earthly Kingdome . Notwithstanding , it will not hence follow , that earthly Kings and Princes hold not their Crownes from him . For Solomon and Saint Iohn affirme the contrary , Solomon speaking in the person of Christ saith , By me Kings raigne ; and Saint Iohn saith , He hath a name written upon his thigh , King of Kings , and Lord of Lords : a Temporall Kingdom and a Spirituall are diversa , not adversa ; diverse and distinct , not adverse and contrary one to the other : Christ in a different capacity hath right to both ; as God , hee administreth all Temporall Kingdomes by Kings and Princes appointed by him ; and his Spirituall Kingdome by Bishops , Pastors , and Ministers of the Gospell : Howsoever , certain it is , that he warranteth and approveth of the authority of Secular Kings , and Magistrates ; for he commandeth all men to pay unto Caesar the things that are Caesars ; and himselfe paid tribute ; and acknowledgeth Pilats power over him to be from God. Secondly , they straine the words of our Saviour , Matth. 20. 25. Luke 22. 25. The Kings of the Gentiles execute Lordship over them , and they that are great , exercise authority upon them ; but it shall not be so with you : therefore say they , no Christians may beare rule one over another . To this objection the learned Divines , both ancient and later , shape a double answer , first , that Christ here speaketh not to all Christians , but only to his Apostles and their successours , whose office hee distinguisheth from Temporall Rule and Dominion , You my Apostles shall not by vertue of your calling challenge to your selves Regall power , or Coactive and Temporall authority or jurisdiction , so Saint Bernard glosseth upon the Text , If thou art an Apostle of Christ , thou must not Lord it ; if thou art a Lord , thou must not meddle with the Apostles function ; thou art forbid to exercise both : Aude ergo usurpare , aut Apostolatum , si Dominus es ; aut si Apostolicus es , Dominatum . So Calvin : Christs purpose here , was to distinguish between the office of an Apostle , and a Prince ; for this his speech was occasioned by a strife that fell among the Apostles , which of them was the greatest in Christs Kingdome : to take away this strife , he admonisheth them , that his Kingdome is spirituall ; and that it consisteth not in worldly Pomp , Greatnesse , or Dominion . 2. That in these words Christ forbids not simply all rule and Dominion , but the ambitious affecting and tyrannicall exercising it , and they prove this to be the meaning . 1. From the adjunct Gentiles , he saith not simply , Kings exercise Lordship over them , but Kings of the Gentiles ; but you shall not doe so , that is , you shall not rule one over another , after the manner of heathens . 2. From the preposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is commonly taken in the worst sense , as in Catachresis , Cataphryges , Catabaptista , so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the word used in the originall ) signifieth to abuse the Magistrates power , and to rule tyrannically . 3. By the consequence , but he that is greatest among you , let him be as the younger ; and he that is chiefe , as he that doth serve : which words evidently imply an imp●rity among Christians , but such as may stand with Christian humilitie , and mutuall service one to another . 4. By the comparison , verse 28. As you have me for an example , whom though you justly call Lord and master , for so I am , yet I am among you as he that serveth . Thirdly , As before they wrested our Saviours speech ; so now in a third place , they doe his practice ; the same mind , say they , ought to be in all Christians as was in Christ himselfe : but he refused a Kingdome , when it was offered him , Iohn 6. 15. Therefore no Christians ought to accept of the office of a King , or civill Magistrate . The sinewes of this argument , as the former , are weak , for there were speciall reasons for which Christ refused to be made a King , which concerne not Christians : for first hee was the Messiah , whose Kingdome was not to be temporall , but spirituall , as you heard in the solution to the first objection . Secondly , The country of Iudea was at this time reduced into the condition of a province under the Romane Empire , neither had the people any power to chuse them a King : if then Christ had yeelded to their motion , he should have been the Authour of a tumult and sedition in the State , and brought a great scandall and oblequie upon the Gospel . Thirdly , Christ when he came into the world , tooke upon him the forme of a servant , and the chiefe end of his comming was to beare our infirmities , and carry our sorrowes , to receive the chastisement of our peace , and to lay downe his life for our ransome : which ignominious death and sufferings would not well consort with the Majestie of a pussiant temporall King. And how will it follow that because by Christs example , no Christian ought to suffer himselfe to be made a King by a popular tumult , that therefore no Christian may accept of a Crowne in an elective Kingdome , if it be lawfully offered unto him , or in a successive , if it be his right by descent ? Fourthly , They work upon Christs refusall to interpose in a quarrell betweene two brothers about their patrimony , that which Christ declined ( say they ) no Christian ought to undertake : But Christ declined the office of a Judge , or arbitratour in a litigious suit like to grow among brethren , Luke 12. 13 , 14. Therefore no Christian may take the like office upon him . But shallow as they are , they reach not the depth of our Saviours reason , why he refused to be umpire or arbitratour in that controversie , belonging to the Law , concerning right of inheritance ; which was not because he simply disliked such an imployment , as inconsistent with Christian perfection , for among the eight beatitudes he alloweth one to peace makers , Mat. 5. 9. and Saint Paul , who wrote by his spirit , warranteth and commendeth this worke of Christian charitie , to compose differences among brethren , and prevent law suits , 1. Cor. 6. 2. Dare any of you having a matter against another , goe to law before the unjust , and not before the Saints ? doe ye not know the Saints shall judge the world ? and if the world shall be judged by you , are ye unworthy to judge the smallest matters ? But because he had no calling thereunto , who , saith he , made me a judge or a divider over you ? Though it had beene a good worke in it selfe to set a period to a vexatious suit amongst brethren , yet Christ was not sent to that end : and if he had embraced businesse of this nature , as when he began to cure men miraculously , all the sicke were brought to him , both farre and neere : so if like another Solomon , he had sate upon the Bench of Justice , to sentence causes and determine mens right ; he should never have wanted worke , all men would have chosen such an Arbitratour , and all perplexed an intangled suits would have been referred to his comprimize , and hereby he would have been much hindred in his holy progresses to preach the Gospel in all places , and much of his precious time would have been taken up in judicature , and sacrilegiously robbed from the Church and more holy employments for the good of souls . The instructions we are to gather from Christs refusall to intermeddle with busines of that nature are , first , to walke within the duties of our calling , not to sit upon the Bench without a Commission : the eye must not doe the office of the hand , nor the hand of the foot : but every member his own work . It is one thing to be a preacher of the Gospel , and another to be a Judge : and though it be a good and charitable worke to cleare mens titles to their Lands upon earth ; yet it is better to cleare their title to the Kingdome of heaven . We must not therefore intermit , or neglect the duties of our sacred Function for any civill whatsoever : nor upon any fair and plausible pretence , ingage our selves in such businesses which may any way stop , or hinder us in the course of our Ministery . Fiftly , They cast some of that dust in our eyes , on which our Saviour wrote with his finger , Ioh. 8. 6. When the woman taken in adultery was brought before him , the punishment ( say they ) of adultery is as necessary as of any other crime : yet Christ would not inflict it , nor pronounce sentence against the woman shamefully taken in that grosse act of uncleannesse : therefore Christians ought not to inflict Civill punishments , or make use of the materiall sword , but content themselves with the spirituall of excommunication , to cut off malefactors from the Church therewith . But they weigh not the circumstances of the Text ; the Scribes and Pharisees intended not the execution of justice upon the woman , but came a birding to catch our Saviour in a snare , which they laid after this manner : Will he judge this woman fit to be stoned according to the Law , or not ? it he will not judge her , we have a just quarrell against him for derogating from the Law of Moses : if he judge her fit to suffer death , and condemne her to be stoned , wee shall have just cause to question him , by what authority hee assumes to himselfe the office of a Judge ; Christ discerning the snare , thus breakes it in sunder , He that is without sinne among you ( saith he ) let him first cast a stone at her . Which is as if he should have said , The matter of fact is evident , the woman is guilty , and the law is as cleare , shee ought to be stone● : but who are you who demand the rigour of the Law to be executed upon her ? are you free from this foule aspersion ? are you innocent from this great offence ? look into the book of your owne conscience , or if not , read what you see here written in the dust . Thus touching on their sore , they shrinke , and withdraw themselves away one after another , and the woman is left alone with our Saviour , whom he dismisseth with a gracious admonition , Goe and sinne no more , vers . 11. What will the Anabaptist conclude from hence ? that because Christ condemned not this woman to death according to Law , that therefore no Christian may inflict corporall punishment for adultery ? by the same reason they might inferre against themselves and their owne practises , that because Christ severed not this woman from the congregation , that therefore no Minister of God , or spirituall Magistrate , may excommunicate for adultery , or the like crimes . That which we are from this example of our Saviour to learne for our instruction , is , first , That Christ came not to destroy , but to save ; not to punish , but to forgive sinne , not to bereave any of their Temporall life , but to purchase for all true believers , and penitent sinners , a Spirituall and Eternall life . Secondly , that all they who are overtaken with any sinne or crime punishable by the Law , ought not to prosecute the extremity against others , who stick in the same mud with themselves . The snuffers which were to mend the lights in the Sanctuary , by Gods appointment , were to be made of pure gold ; to teach us , that they who take upon them to accuse and censure others , ought themselves to be most free from blame ; especially in the same kind of transgression : otherwise they are like to heare Physitian cure thy selfe , or out of Rom. 12. 21. Thou which teachest another , teachest thou not thy selfe ? thou which preachest a man should not steale , dost thou steale ? thou which saist a man should not commit adultery , dost thou commit adultery ? or as we have it , Ioh. 8. 7. He that is without sinne , ltt him cast the first stone . Thirdly , that the Ministers of the Gospell by the example of our blessed Saviour , when sinners are brought before them , confounded with shame in themselves , and so strangled with their inward guilt , that they are not able to speak a word in their own defence , or for their excuse , ought to have compassion on them , and upon their repentance and humiliation send them away with some comfort aad godly admonitions , as our Saviour doth here : Hath none condemned thee ? neither doe I : goe , and sinne no more . Lastly , they argue very weakly , ab authoritate negativè , after this manner : We read in holy Scripture of no Christians that ever sate upon the throne of Majesty , or Bench of Justice , neither in the age of the Apostles , nor in the prime and best times doe we heare of any Civill Magistrate exercising any authority in the Church : therefore Christians ought to exercise no such authority , nor execute any such office . But this argument , like snow , when the weather growes warme , dissolves of it selfe : For , 1. As we read in the New Testament of no Christian Kings , Judges , Sheriffes , or other Officers attending on Courts of justice : so neither doe wee read of any that taught the Tongues , Arts , or Sciences , or trades in foraine parts , or exercised any kind of Manufactures now in use : yet no man doubteth but many hundred did so , and questionlesse Ministers of justice , are as necessary in every City and Towne Corporate , as Merchants or Artizens . This argument therefore ab anthoritate negativè , may justly bee answered negatively : If there were no Christian Magistrates , they could not bee recorded in Scriptures ; but it will not follow , none are mentioned or recorded in Scripture , Ergo , there were none . 2. Though the story of Abgarus King of Edessa his conversion to the Christian faith may be Apocryphall , yet the story of the Eunuch related Acts 8. 27. A man of great authority under Candace Queene of Ethopia is Canonicall , and Nicodemus a Ruler among the Iewes , and Ioseph of Arimathea the Senatour , and Theophilus , to whom Saint Luke intitles his Gospell , and Cornelius the Centurion , and Publius the Governour of Melita , and Sergius Paulus the Proconsull , and Erastus the Chamberlaine , and some of Neroes family , whose names are registred in the book of life , make good the observation of the Apostle , that though not many Noble men , not many mighty men , not many in great place or authority ; yet some such were called even in the Apostles time , which are sufficient to rebate the edge of this argument . 3. Admit that there were few or no Converts in the Apostles dayes , who held the place , or executed the office of Magistrates : yet ( that which is sufficient to prove the lawfulnesse and necessity of that calling ) Christ himselfe both acknowledged and submitted unto the authority of Pilat , and paid tribute to Caesar ; and Saint Paul appeales to Augustus , and complaines to Lysias of a conspiracy against him , and was rescued by him . Lastly , though the Christian Church at the beginning was cast out as it were starke naked , and lay in the open field weltring in her owne blood , and no eye pitied her ; yet in processe of time the predictions of the Prophets were accomplished , She had Kings to be her nursing Fathers , and Queenes to be her nursing Mothers , and all sorts of Civill Magistrates , both supreame and subordinate , to be her Gardians , and Protectours . And as the earth in Italy never bare so great a burthen on it , nor yeilded so plentifull a crop , as when it was turned up laureato ato vomere , and the plough held by the hand of Camillus the Dictatour ; terra gestiente se coli à triumphali agricola : so the Church and Common-wealth never so thrived , as when religious Kings and Princes took the manuring and managing thereof . Which happinesse God grant to these Realmes and Kingdomes even till Shilo come , AMEN . The Pythagoreans conceived the Celestiall Spheres to bee like Cymbals , and by their regular motion to produce harmonious sounds ; the Angels or Intelligencers as they call them , turning as it were the broaches . But this Celestiall musick they speak of , is but a pleasing dreame , a true Celestiall harmony may be heard in the confession of all the Reformed Churches , wherewith now in the close , I purpose to cheare up and recreate the Reader ; and lest any quarrell should be made , or offence taken at the precedencie : I will call the severall Churches in such order as they are ranked in the Latine edition of the Confessions , printed at Geneva , An. 1581. Concerning the Authour , Office , and Authority of the Civill Magistrate , thus we read , In the a Helvetian confession . The Magistracie of what kind soever is ordained of God for the peace and quietnesse of mankind , and hee ought to have the first place in the world . ( And a little afterwards ) As God doth work the safety of his people , by the Magistrate , whom hee hath given to bee as a Father to the world : so all subjects are commanded to acknowledge this benefit of God in the Magistrate ; let them therefore honour and reverence him as the Minister of God , love him , and pray for him as their Father , obey him , in all his just and righteous commands : the care of Religion chiefly appertaines to a godly Magistrate , let him therefore draw his sword against all malefactours , murderers , theeves , and blasphemous hereticks , &c. In this regard we condemn the Anabaptists , who as they deny that a Christian may execute the office of a Magistrate : so also they deny that any man may be lawfully put to death by him . The Basill b confession . Let every Christian Magistrate bend all his forces this way , that among all that are under him the name of God may be hallowed , his Kingdome propagagated , and his will in the rooting out of all wickednesse and vice , may be fulfilled . This duty was ever enjoyned even to the heathen Magistrates , how much more is it required of a Christian Magistrate , who is Gods true Vicar ? The Bohemian c confession . The Civill Magistrate is the ordinance of God ; and appointed by God , who both taken his originall from God , and by the effectuall power of his presence and continuall aid is maintained by him , to governe the people in those things that appertain to thelife of the body here upon earth : to whose power all and every one ought to be subject in those things that are not contrary to God ; first to the Kings Majesty , then to all the Magistrates and such as are in authority under him , whether they be of themselves good men or evill . The French d confession , wee beleive that God would have the world to be governed Civilly , and by Lawes ; that there may be certain bridles , whereby the desires of men may bee restrained ; and that therefore he hath appointed Kingdomes , Common-wealths , and other kinds of Principalities , whether they come by inheritance or otherwaies ; and because he is the authour of thi● order , we must not only suffer them to rule , whom he hath set over us , but also yeild unto them all honour and reverence ; as to Deputies and Ministers assigned by him to execute their lawfull and holy function ; into their hands God hath put a sword to punish all breaches , as well of the first Table , as of the second . The e Low-Dutch confession . We beleive that Almighty God by reason of the corruption and depravation of mankind , did appoint Kings , Princes , and Magistrates , and that it is his will that this world should bee governed by lawes , and a Civill government ; and to this end hee hath armed Magistrates with a sword , to punish the wicked , and defend the good . To these it appertaineth of duty , not only watchfully to preserve the Civill State , but also to endeavour that the holy Ministery of the word be maintained , all Idolatry and false worship removed , the Kingdome of Antichrist pulled downe , and the Kingdome of Christ propagated . Wherefore wee detest all Anabaptists and seditious persons , who cast away all government , and Magistracie , pervert judgements , and overthrow all mens rights , make all mens goods common ; and lastly , abolish and confound all orders and degrees , appointed by God among men for honesty and comlinesse sake . The High f Dutch confession at Ausperge . Civill governments and constitutions are good workes and ordinances of God , as Saint Paul testifieth : they condemne therefore the Anabaptists who forbid Civill offices to Christians ; they condemn also those , who place Evangelicall perfection in abandoning all civill affaires ; whereas Evangelicall perfection is Spirituall , and consisteth in the motions of the heart , in the feare of God , Faith , Love , and Obedience . The Saxon confession . g Wee teach , that in the whole doctrine of God delivered by the Apostles and Prophets , that Civill government is maintained ; and that Magistrates , Lawes , tribunalls , and the lawfull society of men , sprung not up by chance ; but that all the good order that is left , is preserved by the exceeding goodnesse of God for the Churches sake : and all subjects owe to the civill Magistrate obedience , as Saint Paul saith , not only for wrath , that is , feare of corporall punishment , wherwith the disobedient are rewarded by the Magistrate , but also for conscience sake : Contumacie being a sinne offending God , and withdrawing the conscience from him . And seeing Magistrates are the chiefe members of the Church , let them see that Judgements in the Church , and Ecclesiasticall censures , be rightly executed ; as Constantine , Theodosius , Arcadius , Marcianus , Charle-Maine ; and many godly Kings took order in their times , that Ecclesiasticall judicature , and proceedings in spirituall Courts should be rightly carried . The Suevick h confession . Our Churches teach , that the office of a Magistrate is most sacred and divine ; whence it is , that they who exercise this power , are called Gods ; and our Preachers teach , that the obedience which is performed to Magistrates , is to bee placed among good works of the first rank ; and that by how much a man is a more sincere and faithfull Christian , the more carefull hee is to observe the Lawes of the State. I know not upon what ground the English and Scotch confession are left out of the Harmony of Confessions , for they are as full as any of the rest ; for proofe of the point in question , the Scotch runneth thus : The Confession of Scotland . Wee confesse and acknowledge Empires , Kingdomes , Dominions , and Cities , to be distincted and ordained by God : that powers and authority in the same ( be it of Emperous in their Empires , Kings in their Realmes , Dukes and Princes in their Dominions , and of other Magistrates in their Cities ) to be Gods holy Ordinance , ordained for manifestation of his owne glory , and for the singular profit and commodity of mankind ; so that whosoever goeth about to take away , or confound the whole state of Civill policie , now long established ; we affirm the same men not only to be enemies to mankind , but also wickedly to fight against Gods expressed will. The Confession of England . Art. 37. The Kings Majesty hath the chief power in this Realm of England , and other his Dominions ; unto whom the chiefe government of all estates of this Realm , whether they be Ecclesiasticall or Civill , in all causes doth appertain , and is not , nor ought to be subject to any forrain jurisdiction . The Lawes of the Realm may punish Christian men with death , for heinous and grievous offences . The summe of all is , the Civill Magistrate is a divine ordinance , and his chiefe care is , or ought to be Religion ; for the defence and vindication whereof God hath put a sword in his hand , to cut off the disturbers of the Peace , as well in the Church as the Common-wealth : and because he is the Minister of God for our wealth and safety , his authority is to be obeyed by all sorts of men for conscience sake , and not to be resisted upon paine of damnation , And now Christian Reader , thou hast heard a Harmony , listen not to discords ; thou hast heard a consort of silver Trumpets , hearken not to a single oat-pipe , or the harsh sound of Rams hornes ; thou hast heard the suffrages of all the learned Divines in the Reformed Churches ; regard not the votes of a few illiterate Mechanicks , much lesse the fancie and dreames of fanaticall Enthusiasts ; who because they are Anomolaes themselves , would not by their good will there should bee any Rules : because they are wandring Starres , they would have none fixt ; because they are dissolute , they would have no bonds of Lawes ; because they are Schismaticks , and Non-conformists , they would have no Discipline in the Church ; because they are dunces , and ignorant both of Tongues and Arts , they would have no learning , nor Universities : Lastly , because they walke inordinately , they would have no coercive power in the Magistrate to restraine them . There was never more cause then now to take heed what thou hearest , and to try the spirits , whether they are of God or no ; for there is not one only lying spirit , as in the dayes of Ahab , but many lying spirits in the mouthes of Prophets ; not only Romish Priests and Iesuits , who endeavour to seduce thee to spirituall thraldome , idolatry and superstition , but also diverse sorts of schismaticall Teachers , who intice thee to carnall liberty , prophanenesse , sacriledge , and faction . When I first heard of the manner of taking Apes in the Indies , I could scarce forbeare laughter ; but now seeing dayly men of worth and parts , caught after the same manner by our new Sectaries , I can hardly refrain tears . The maner of taking those beasts is thus described : he that goes about to catch Apes in those parts of America , which abound with them , brings a Bason with fair water , and therein paddles with his hands , and washeth his face in sight of the Apes ; and then steps aside for a while : the Ape seeing the coast cleare , steales to the Bason , and seeing his face in the water , is much delighted therewith ; and in imitation of the man , dabbles with his feet in the cleare water , and washes his face , and wipes his eyes ; and after this , he lyes in wait for him , fetches away the Bason , powres out the faire water , and fills it againe with water mingled with birdlime ; and puts the Bason in the place where it stood before : the Ape returning to the Bason and suspecting nothing , puts his feet in the birdlime , and with that foul & mingled water washes his face , and wipes his eyes ; which are thereby so dazled , & the eye-lids closed up , that unawares he is easily caught . In like manner , these late Proselytes , who invade many empty Pulpits in the City and Suburbs , at the first in their Sermons set before thee as it were a Bason of the pure water of life , wherin thou maist see thy face , & wash away the spots of thy soul ; but after they have got thy liking and good opinion , & confide in thee , then they mingle bird-lime with the water of life : the birdlime of Socinianisme , of Libertinisme , or Antinominianisme , Brownisme , and Anabaptisme : wherewith , after they have put out or closed the eyes of thy judgement , they lead thee whither they lift , and make a prey of thee . Praemonitus praemunitus , I have forewarned thee , bee thou forearmed against them , and the Lord give thee a right judgment in all things , Gastius de exord . Anabap. p. 495. Quia Anabaptistae à veritate avertunt aures , idea Deus mittit illis Doctores , non qui lingua medica sanarent ulcera ipsorum , sed qui pruritum ac scabiem affectuum ipsorum commodè scalperent . Because the Anabaptists turn away their eares from the truth , God sendeth them teachers according to their desire ; not such as with their wholesome tongues and doctrine heale their sores , but with their nailes scratch gently the itch of their carnall lusts and affections . Remarkeable Histories OF THE ANABAPTISTS , WITH OBSERVATIONS thereupon . THE French after the first course of solid dishes , entertaine their guests with Kicke-shoses , and wee with fruit . In the former part of this Treatise ( courteous Reader ) as well in the propounding our arguments for the orthodox faith , as in the Refutation of the Anabaptists objections against it ; I desired to set before thee Solid and substantiall dishes , to strengthen thee in the true doctrine of thereformed Church of England : but in these ensuing relations and observations , I make bold to set on the board Kicke-shoses , and variety of strange fruits : which though peradventure they will not much nourish thy faith , yet eaten with a graine of Salt , will some way irritate thy appetite , and help thy digestion and concoction . OBSERVAT. I. That the Anabaptists are an Illiterate , and Sottish Sect. As Macarius , who had the care and oversight of erecting that magnificent structure at Ierusalem , built by Helena the mother of Constantine the great , was happy in his name : for Macarius in Greek signifieth blessed ; and as Theodoret testifieth , a blessed man was he : so on the contrary , many Arch-hereticks , and Bo●tefeux of the Church and State , have been happily unlucky in their names ; their God-Fathers at the Font proving Prophets , and the names they gave them , being presages of their qualities , and fortunes , and Characters of their persons . Haymo noteth out of Iraeneus , that Ebion the Father of the Ebionites , signifieth in Hebrew poore and silly ; and a silly poore man ( God wot ) was he . Manes the Father of the Manichees derives his name in Greeke from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insanio , or à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insania madnesse ; and verily , a franticke heretick was he . Aërius the Father of the Aërian̄s carieth wind in his name , and a light giddy-braind fellow was hee ; blowne into his heresie with the wind of ambition : as Saint Augustine declareth in his bed-roll of heresies . What should I descend to Maldonate , whos 's very name speaketh the abuse of his filts ( Maldonatus quasi malè donatus ) and to Ignatius the Founder of his Sect Ignatius Layola , who as he hath Ignem , fire in his name , so he and his Disciples have proved the greatest Incendiaries in the Christian world . I will trouble thee but with one instance more , and that is the Father of the Anabaptists of our age ; who as I shewed thee before out of Bullinger , and Melancthon , was Nicholas Stock , a man every way answerable to his name , for a very Block-head was he . Robertus Galius had a vision wherein he saw the Pope saying Masse with a lean , a meagre , and a drye head , like as if it had been made of wood . Such of all the world was this Stock the head of the Anabaptists , and from this block when he was hewen downe in Germany , some b chips flew into England . Although the eye of the mind of man since the fall , is like to the eye of an Owle , that cannot endure the bright beames of the Sunne of righteousnesse ; and howsover God in the first planting of the Gospell made use of illiterate men , such as were Tent-makers and Fisher-men ; to the end that all might know , that He that planteth and he that watereth is nothing , but all is Gods , who giveth the increase : yet when the eye of mans understanding is anointed with the ey-salve of the c Spirit ; the clearer and sharper the eye is , the better it discernes both Spirituall and Naturall objects : and since the extraordinary gifts of the Spirit have failed in the Church , the learnedst men whose knowledge God sanctified to that use , have proved the worthiest instruments of his glory , in proclaiming the doctrine of Saving Grace ; and d turning many unto righteousnes , who shall shine as Starres in the skie for evermore . And as it remaines a blot upon Ieroboam , and his house never to be wiped out ; that he made of the lowest of the people Priests of the high places : so it is not one of the least brands of the Roman Antichrist , that he filled the Church with a number of ignorant Masse-Priests , Monkes , and Fryers ; who blind guides as they were , of the blinder people , fell together with them into the ditch of superstition , heresie , and sensuality . And think we the blindest men are the fittest to draw them out of it ? This is the Anabaptists judgement ; who as the Romanists teach ignorance to be the mother of devotion , so these to be the mother of Propheticall revelation , or interpretation . For Iohn Tuseoverer e a Gold-smith of Warendorp , pretending himselfe to be a Prophet sent from God , commanded the Senate in Munster to remove all their Magistrates , and put down all their Preachers , as well Evangelicks , as Papists ; and to place in their roome twelve simple illiterate men to expound the word of God to the people , without any help of Arts or Tongues , by meer Enthusiasmes , or suddain inspirations , and ejaculations . Another of their Prophets , Iohn f Matthias , commanded that none should keepe any booke in his house but the Bible , whereupon all the books that were found in any Library , Study , or House , save Bibles ; were brought into the Market place , and a bone-fire made of them . But better all these obstinate Sectaries were burnt at a stake , then such a bonefire made in this Kingdome : after which would follow the ruine of all Schooles , and Universities , and more then Egyptian darknesse through the wide Kingdome . Since the extraordinary gifts of Prophesie and Languages have ceased in the Church , secular learning hath been as the Day-starre appearing in the Firmament of the Church before the Sunne ; and where no Day-starre going before , no Sunne rising after . As for rude Mechanicks , and unlettered Artificers , to chuse them for our guides to the celestiall Canaan , is all one , as if an Army to march by night over narrow bridges , and by fearfull precipices should by common consent elect pur-blind men to lead the way ; or a ●leet at Sea after they have cut the line , and saile under an unknowne Climate in a ruffe Sea , and tempestuous weather , should among all the Mariners chuse the unskilfullest Pilots to steer their course . Wee read in the Apocalypse of a g Starre called Wormewood , bitter in the effects and influences ; but a Starre in the light thereof . Such have ben the Authours , Devisers , and Broachers of other Heresies ; bitter indeed in their tenets , and distastfull in their manners ; yet Stars for their light of learning : whereas these false teachers cut as chips out of N. Stock resemble brands of hell fire , in which there is a sultring heat , but no light at all . Peruse if thou please ( Christian Reader ) all the ancient heresies listed by Epiphanius , Augustine , Philastrius , Alfonsus à Castro , Ambrosius de Rusconibus , and others ; and therein thou shalt find the Ring-leaders great Clerks , and acute Sophisters . Whence is that true observation of Tertullian , Philosophi haereticorum Patriarchae , Philosophers have been the great Grand-fathers of Hereticks ; but of this base & contemptible Sect of the Stockites , there was never yet heard any Professour of eminent learning , neither is there like ever to be : for learning , they hold rather a disparagement , then ornament ; an extinguisher , then a kindler of their new light , and strange fire . In a grosse and foggy Mist a cleare light cannot long shine , for either the light will pierce through the Mist , or the Mist will dampe the light : so , if it should fall out that any great Scholar should be admitted into their communion , either their grosse erronrs would in time put out the light of his knowledge , or the clear light of his knowledge soone dispell the Mist of their ignorance , and palpable errours . Which need the lesse confutation , because they contradict themselves as much as the truth . For , First , they condemne the Baptisme of children upon this ground , because they say they cannot be assured of the truth of their faith , and repentance ; by which reason they should forbid or forbear the christening of men in riper yeares also , forasmuch as these teachers can be no way assured of the sincerity of their Scholars faith , and true purpose of amendment of life . For though they professe the one , and promise the other ; yet they may do it in hypocrisie , and for worldly ends . Or if they will say we ought to beleive their profession and promise for themselves , why then ought we not as well to beleive their profession and promise for their Children , when the Fathers or God-fathers undertake for them at the Font ? Secondly , they preach the doctrine of mortification of the flesh , and crucifying the lusts thereof ; and yet withall they maintaine plurality of wives , and adulterous and incestuous copulations , under the title of spirituall marriages , with those of their own Sect. Conjugium h vocat , hoc praetexit nomine culpam . Thirdly , they allow of no set formes of prayer , or studied Sermons ; because such as they conceive , who use them , pray not by the Spirit : yet themselves in their Assemblies make use of set hymnes , and Psalmes , which notwithstanding they make us beleive they sing by the Spirit , according to the example of the Apostle : I will pray with the spirit , and will pray with understanding also , I will sing with the spirit , and I will sing with understanding also . Fourthly , they cry up the doctrine of the crosse , and boast much of their suffering for righteousnesse sake : yet where they get any strength and can make head , they resist the powers ordained of God , and make war against their lawfull superiours , as we may soe in Sleiden , Gastius , and Guy-de-bres . Fiftly , They inveigh against covetousnesse , and to extirpate that root of all evill , teach men to renounce all proprietie in their goods , and to have all things in common : Yet they rob Monasteries , plunder townes , and villages , rifle houses , and turne the wicked , as they tearm them , out of their possessions , and hold them themselves ; and when they are upbraided with this their rapine , they alleadge that text for themselves , The meek shall possesse the earth , presuming themselves to be those meeke ones , though we shall prove them hereafter to be a most cruell and bloody sect . Sixtly , They teach that the office of a civill Magistrate cannot consist with Christian perfection , yet they themselves in Munster and elsewhere had a Consul , and Senatours , and a Headsman of their own , yea , and a King also , Iohn Leiden the Tayler , who stitched up a Kingdome in one yeer , and ravelled it out the next . Seventhly , They strip themselves stark naked , not onely when they flocke in great multitudes , men and women together , to their Iordans to be dipt ; but also upon other occasions , when the season permits : and when they are questioned for it , they shelter this their shamelesse act , with the proverb , Veritas nuda est , the truth is naked , and desires no vail , masque , or guise ; which reason if it were good , would hinder them from holding private Conventicles as they do , and when there is processe out against them , running into corners to hide themselves ; for as the proverb is , Veritas nuda est , Truth is naked , which warranteth them , as they conceive , to throw off their clothes : so also there is a like proverb , Veritas non quaerit angulos , truth seekes no corners , nor innocencie starting holes , yet they doe . Lastly , in their Confession printed this yeer , they finde themselves agrieved with the name of Anabaptist , saying , they are falstly so called : yet it is well knowne they all of them either rebaptize or are rebaptized , and consequently are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actively or passively . But as Corvinus in his elder age so quite lost his memory , that he forgot his owne name : so these are so ignorant , that they know not their own proper name . If these disclaime second Baptisme , they are none of the sect : if they practise it , how can they truely say that they are falsly called Anabaptist ? If Anabaptists be their nicke name , what is their right name , whereby they may be distinguished from mother Christians Catholike or Hereticks ? They have hitherto been known in generall by no other names then of Anabaptists , or Catabaptists , and never a barrell better herring . And Anabaptist deprives children of Baptisme , and a Catabaptist depraves Baptisme . A Catabaptist may sometimes be no Anabaptist , such as was Leo Copronymus , who defiled the Font at his Baptisme , yet was he not Christened againe : but every Anabaptist is necessarily a Catabaptist ; for the iteration of that Sacrament is an abuse and pollution thereof . OBSERVAT. II. That the Anabaptists are a lying and blasphemous sect , falsly pretending to divine Visions and Revelations . All devisers of new Religions and spirituall impostures ascribe their new doctrine and worship to some divine Author , either God himselfe , or some Angel sent from him ; and this they doe not so much to amuse the vulgar , as to secure their tenets from the hazard of disputes , and exempt their persons and actions from the test of examination . He that speaketh from the earth , and beares himselfe upon humane authoritie and reason , can gaine no more upon his hearers , then the point of his sword , or dint of his Arguments can inforce their assent thereunto : but he that speaketh as from heaven captivateth our reason , and easily perswades us to resigne our eyes to him , who dwelleth in a light that none can approach unto . In humane debates and consultations we are not to regard so much quis as quid , who is he that speaketh , as what it is that is spoken : but contrariwise in celestriall mystries , and disputes about Religion , we are not so much to respect , quid as quis , what is that which our beliefe must embrace , as who he is that commands our assent ; if it be he , who endued us with reason , all reason there is , that our reason should vaile bonnet to him : whence is that golden Aphorisme of Saint Gregorie , Qui in factis dei rationem non invenit , in infirmitate sua rationem invenit , cur rationem non inveniat , He who inquires into celestiall mysteries , and is at a fault in his search , and can finde no reason , why such things should be so , finds a sufficient reason in his owne infirmitie , why he cannot dive into the reason thereof . His meaning is , the plummet of mans wit is too light , and the line of his discourse too short to sound the bottome of these depths : for this cause it is that the broachers of new and absurd tenets , or rites in Religion , which naturall reason abhorres , to prevent all reasonings about them , pretend to Divine Revelations for them . Minos fained that he consulted with Iupiter in a deep vault , and from him received his law ; Numa , that he had private conference with the Goddesse Aegeria , and from her received his rituall ; Mahomet , that he discoursed with the Angel Gabriel , whose dictates are registred in the Alcharon ; the Helcesaites , that they had a booke sent down from heaven , in which all Divine mysteries were revealed , which whosoever heard read , should presently receive remission of sinnes . In like manner , Stock , Muncer , Melchior , Georgius , Tuscoverer , and others by whose hands the envious man in these latter dayes sowed the tares of Anabaptisme , have deluded the people with pretended inspirations , visions , dreames , and Revelations . Nicholas Stock gave it out that God spake to him by an Angel , and revealed to him his will in dreames , promising him the plaee of the Angel Gabriel . Next to this Nicholas Stock , Thomas Muncer was most famous in the Anabaptists chronicle , who when the people that were discontented with their Magistrates , and encouraged by their hereticall teachers to rebell in Franconia , drew themselves into the body of an Armie , this Muncer marched not in the place ( assigned for false prophets ) in the taile , but in the head , and there made an oration to the souldiers , Advance brave spirits , ride on with your honour , and your right hand shall teach you terrible things . For God hath revealed to me , that the day shall be yours , he promised me , he who cannot lie , nor deceive , assured me , that he will fight for you ; let not the Princes Artillery terrifie you , for this robe of mine shall receive , and dead all the bullets shot at you : look up to the sky , see you not there a rainbow in the clouds , the colours whereof we beare in our Streamers and Ancients , and can ye doubt of victorie , sith God , as you see , himself is our Standard bearer , & the heavens weare our colours ? A new topick , and a true kinde of preaching according to Anthonie à Coneigsten his method , Per colores rhetoricos . But the even answered not expectation : the bow in the clouds did them no service at all in their warre , neither did their prophet Muncer his robe serve as a target of steele to repell , and dead all the bullets shot against them ; but as soone as ever this army of the Bores , and that other of the Princes were engaged , the people were miserably slaughtered with Veni Creator spiritus , in their mouths ; expecting that God should fight for them from heaven , according to Muncers promise . Of Georgius , and Melchior Hofman , see before Sect. 1. After Muncer and his chiefe associates ; and Phifer , who deluded the people as much with dreames , as Muncer with visions ; had acted their parts : Iohn Becold commonly known by the name of Iohn of Leiden , and Iohn Tuscoverer came upon the stage , and they so well acquitted themselves in the persons they took upon them , that the one gained the reputation of a Prophet , the other the title , and ( for a time ) the power of a King. First Iohn of Leiden in a fanaticall fury ( pretending a Propheticall spirit ) puts off his cloathes , and runs naked through the City of Munster , crying , The King of Sion is come , the King of Sion is come : Then returning home falls into a deep sleep , dreames for three dayes together , and as soon as he awaked faines himselfe speechlesse , and by signes demands Paper and Inke , and sets down twelve men , most of them mean tradesmen , to bee governours of the City of Munster : whereto he addes certaine conclusions , that a man was not tyed to one wife , but that he might marry as many as he pleased ; and such other hereticall positions . Not long after this dumbe Prophet gaining his speech , told the people , that the spirit of prophesy was gone from him , and now rested in one Iohn Tuscoverer a Gold-smith ; this new Prophet having called an Assembly , declared before them , that it was the will of the Heavenly Father , that Iohn Leiden should bee King of the whole world . As , saith he , God set Saul to bee King in Israel ; and after him David taken from the sheep-fold : so hath he appointed Iohn Becold his Prophet to be King in Sion . Suetonius writeth , that after Caligula made himselfe a God , he ordained his great horse after the Heathen rite to be a Priest , Dignus profecto , saith Bencius , tali Deo Sacardos , & tali Sacerdote Deus ; like God , like Priest : in like manner we may say here most truly , Like Prophet , like King ; a Smith-forge Prophet , and a Tayler-shop-board King ; Iohn Leiden consecrates Tuscoverer a Prophet , Tuscoverer crownes him a King. And as Iohn Leiden acted dumb Zacharie , so Gastius reports of a woman who took upon her to act the part of Iudith , about the middle of the siege of Munster . This Prophetesse made the people believe that God had put into her the spirit of Iudith , and that she would goe out of the City , and never return till she had brought back the Bishops head ; having cut it off as Iudith did the head of Holofornes : she was not so mad , but diverse of the Citizens were as foolish , for they put her in gorgeous apparell , and drest her like Iudith ; and she premeditated a speech like to hers : but shee could not keep her owne counsell . For before she came into the presence of the Bishop , her intent was discovered ; and instead of cutting off the Bishop , head , she lost her owne . I shall trouble thee Christian Reader , but with one influence more . As Biddulph writeth in his travailes , that the Darvises ( which are accounted Prophets among the Turks ) run round so long , till they fall down as it were in a trance ; and after they have layen in a seeming dead sleep for the space of an houre or more , rising up , they deliver their dreames for divine Oracles : so at Abbarella , a certain sort of Anabaptists fell down on the suddain , as if they swooned ; holding their breath as long as they could possibly , till they swelled , and looked black in the face : insomuch that the standers by , were affrighted at the sight ; in the end , after they were out of their extasie , and come to themselves ; they told the people , what God spake to them in their Rapture : namely , that Zuinglius erred in his doctrine of Baptisme , that the christening of children was unlawfull , and that before two yeares came to an end , the day of judgement should be ; and truly the former revelations were as true as the latter , it is now full a hundred yeares , since Gastio his book was printed at Basill ( namely , in the yeare 1544. ) And he relateth this Prophecie of theirs , as much more ancient then his book : so farre were these Epileptick Prophets out in their reckoning . OBSERVAT. III. That the Anabaptists are an impure and carnall Sect. In a foule and spotted glasse we cannot perfectly see our face , neither in a foule and impure foule , is there any cleare reflection of the Image of God. God is a most pure and holy Spirit , and none are capable of his divine irradiations , and heavenly influences ; but pure minds and chast bodies : on the contrary , the D●vill is tearmed in the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uncleane spirit , who as he once besought our Saviour , to give him leave to enter into the herd of swine : so wheresoever he now enters , and whatsoever soule or body hee possesseth , hee maketh it a Nasty Sty . As the true Religion whereof God is the Author , is undefiled before God ; so all false worship of God devised by Sathan and his instruments , is both defiled it selfe with idolatry or superstition , and defileth also the soules and consciences of all that practise it . Hence it is , that the Professours thereof are tearmed by Saint Iude , spots and blots ; darke spots in regard of the errours of their understanding , and foule blots in regard of the impurity of their lives and conversation . Such were the false Prophets whom Saint Peter sets out in their colours , having eyes full of adultery , and that cannot cease from sinne , who allure through the lusts of the flesh , through much wantonnesse , those who for a while escaped from them ; who live in errour , to whom it is happened according to the Proverbe : the dogge is turned to his owne vomit againe , and the sow that was washed , to her wallowing in the mire . Such were those ungodly men , Saint Iude sets a marke upon , that turned the grace of our God into lasciviousnesse , vers . 4. gave themselves over to fornication , and going after strange flesh , ver . 7. filthy dreamers , defiling the flesh , despising dominions , and speaking evill of dignities , ver . 8. Such were the Nicolaitans , and the Disciples of lezabell branded by the Spirit , Apoc. 2. 6. 20. Who defiled the marriage bed , and seduced the servants of God to commit fornication , and to eat things sacrificed unto Idols . Such were most of the ancient Arch-hereticks , who as themselves were caught , so they caught others esca voluptatis , with a fleshy bait : their Minions are upon record , Simon Magus had his Helena , Apelles his Philumena , Montanus his Maximilla , Donatus his Lucilia , Elpidius his Agape , Priscilian his Galla ; and others their Mistresses . Not to tell you of Sergius the Pope his Marozia , Gregory the seventh his Matildis , Alexander the sixt his Lucretia , Leo the tenth his Magdalena , and Paul the third his Constantia : in which consideration I perswade my selfe , that the degenerating See of Rome is tearmed in the Apocalypse , the great whore ; not only because she commits spirituall fornication in her idolatrous worship of Saints , Images , and Reliques : but because she permits corporall tolerating Stewes , and setting an easie rate upon all the impure vents of luxury , naturall and unnaturall . And though the Familists , Libertines , and Anabaptists , stand in opposition to Papists ; yet the great fowler of s●ules catcheth them all with the same foule birdlime of impure lusts . Of the Libertines , and Familists , I need not speak ; they have discovered their filthinesse in the face of the Su● : and for the Anabaptists , all their often washing will neither cleanse their conscience from the guilt , nor their reputation from the staine of carnall impurity . For though they tolerate not Stewes as the Pope doth , yet they allow of plurality of wives , and most uncleane practices under the name of spirituall marriages , nay some of them have not blushed to affirme that none of their Sect can commit adultery : because adulterium , according to the Etymologie ad alterum , is folly committed with another mans wife ; and defiling anothers body : but all that are of their society are so knit one to the other , that they are all one body , as well as one spirit . They had no sooner instild this doctrine into the weaker Sex , but two maids at Sanctogall , immediately after their second Baptisme , made ship-wrack of their virginity ; and a third dashing at the same rock , and being called in question by the Magistrate for her incontinency , professed that shee out of her pure conscience did it ; that is , playd the Whore. For the Ring-leaders of our Sect told me , said she , that it was the will of the heavenly Father , that I should deny none the debt of Spirituall matrimony ; & propterea fui adomnia obedientissima omnibus , qui spiritualis matrimonii debita postulabant . Iohn of Leiden their King and Prophet himselfe , though he pretended to never so much holinesse , yet was observed by a souldier in the night to steale from his wives bed , and truckle with the maid ; which to colour , he made her his wife : and to justifie the marriage , he fell into that Propheticall sleep I spake of before , and after he had dreamed three dayes and three nights together , proclaimed his dreame for a divine Oracle ; that no man was tyed to one wife : after which his Proclamation , all his Subjects ran to the handsomest women in the City , striving who should bee served first ; and some with a forme of spirituall contract , some without it , so blasted the fairest flowers in all Munster , that there was not a maid of fourteene yeares of age that was not viciated . Of the like staine , though not altogether of the same straine , were the two false Prophets discovered in London , 1642. Richard Farnham , and Iohn Bull : Whereof one of them , Richard Farnham the Weaver , to make a more sensible ( as he conceived ) demonstration of his extraordinary calling , like to that of Hosea , took to himselfe a wife of fornications , a Sea-faring mans wife ; who returning home , laid her in Newgate , where she was arraigned and condemned for having two husbands : yet through mercy , obtained a Reprieve . But I will touch no more upon this Pitch , lest I defile my hands , and the Readers eyes therewith . OBSERVAT. IV. That the Anabaptists are a cruell and bloody Sect. Suetonius writeth , that a Physiognomer being demanded what he thought concerning the naturall inclination and constitution of Tiberius the Emperour , answered , I see in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dirt mingled with blood : Thereby intimating , that he would prove a most leud , lascivious , and cruell Emperour ; the dirt in his complexion representing filthinesse , and the blood , Cruelty . Such is the temper of the Anabaptists , filthy and impure , as I have shewed before ; and which is far worse , cruell and bloodie . As it is the peculiar Attribute of God to be the Saviour , and Preserver of Man-kind : so the Devils proper name is in Hebrew Abaddon , in Greek Apollyon , that is , The destroyer . He was a murderer from the beginning , as our Saviour teacheth us : feducing our first parents ; and by his suggestion bringing in sinne , and by sin , death upon them , and all their posterity . He was accessarie to the first murder that ever was committed , by Cain , upon the body of his brother Abel . Fraterno primum maduerunt sanguine terrae ; and since he hath been the ruine and destruction of many millions of men . First , under colour of Religion , inducing them sacrificare humanas hostias , to butcher men in sacrifices to him ; In some places their Parents , as amongst the Tribali : in others the children , as in the valley of Hinnon : among the Indians , their Kings and Priests : and in other Countries , either the best of men , or the nearest of blood . Secondly , by imbroiling single men in duels , Famili . ● in frayes and riots , Kingdoms in wars , both forraigne and domesticall . Lastly , by raising persecutions against the liue servants of God , and maintainers of the Orthodoxe Faith ; In the first Ages of the Church , by Heathen Emperours ; in the middle , by the Arians and Antitrinitarians ; and in the later , by the Antichrist of Rome , and his Adherents . As for the Heresie of the Anabaptists , it is neither so ancient as some of the former ; neither was it ever so far dispersed ; neither had it power to doe so much mischiefe , and make such havock of the true Church : Yet since it first sprung up in Germany , it hath caused and occasioned the effusion of very much blood , as I declared before in the Introduction to this Treatise , and by a few instances as it were ex fimbriâ de textu , by the list and selvige you may judge how deeply the cloth is dyed in blood . To passe by the horrible parricide committed in the field of the Sancto Galli by an Anabaptist upon his owne brother , which Gastius relateth after this manner : The elder brother , by the instigation of the devill , having his sword under his cloak , calls his brother ( nothing aware of his bloody intent ) before his father , mother , sisters , and the whole family ; commands him there to kneele downe before them , and suddenly whips out his sword , and cuts off his head , and throwes it at the feet of his Parents ; whereat they were so affrighted , that thay dyed mad : The murderer himselfe defending the fact , and saying , Volunt as Dei impleta est . At the first rising of the Anabaptists in Suevia and Franconia , to the number of forty thousand , they killed all the Nobles and Gentrie that made any head to stop their popular fury . And no marvaile the peoples fingers were dipt in blood , when their King and Prophets whole hands and armes were embrued in it . Tho : Muncer their Prophet , Senatour , and Generall , ( for he was all these ) in the first speech he made in the head of his Armie by Frankhus , ( above mentioned ) told the people , That it was Gods promise that the righteous should wash their feet in the blood of the wicked , and therefore he exhorted them to fall pell-mell upon all the Princes , and Magistrates , and Landlords , as tyrants and theeves that sucked the blood of the people , and lived in luxurie and wantonnesse ; and to kill every mothers sonne of their enemies , and offer them up , was an acceptable sacrifice to God. Another Prophet of theirs , Iohn Matthias by name , who bore great sway with the people , when a black-smith pinched him with a disgracefull scoffe , calling him cacatum Prophetum , he procured him to be condemned to death , and himself would needs be the executioner , wounding him first with a holberd , and the wound proving not mortal , he after shot him through with a pistoll : then shedding a few Crocodile teares , and seeming to take compassion on him , he pardoneth him for his rash speech , saying , that God was reconciled to him , and that he had a Revelation from heaven , that the man should not ▪ die of his wounds : yet hee proved as in other things , so in that a false Prophet , the man dying a few dayes after . A man would think that their Tayler King Iohn of Leiden should rather use the needle , then the rapier or sword : yet when soone after his Coronation , he made a great● Feast , bidding at least 4000. men and women between the first and second course , he accuseth a man of high treason , and cuts off his head with his owne hand , and returnes merry to supper , and after supper , with the same bloody hand , takes upon him to administer the blessed Sacrament of the body and blood of our Saviour , and not long after when there was a great famine in the City of Munster , and yet the King and his courtiers a●ated nothing of their varietie of full dishes , and one of his fifteene wives ( for so many he had ) somewhat more conscientious then the rest , said that she thought God was not well pleased with their feasting , and rioting in the palace , when the people pined for hunger in their houses , and many dyed famished in the streets ; the King being told of it , brought her to the market place with other of his wives , & making her kneel down , there cut off her head , & commanded his other wives to sing and give praises for it to the heavenly Father . It will be here said that our Anabaptists in England were never arraigned , or condemned for any such crimes , and that they seem to be a sillie and harmelesse people : yet let us take heed how we suffer the egges of the cockatrice to remain amongst us ; for when they be hatched there will break out of them most venemous serpents . The Lyon when he is very young is rather gamesome then ravenous , or cruell : but when he growes big and knowes his own strength , being hunger-bit , hee runnes roaring abroad seeking whom he may devoure . OBSERVAT. V. That the Anabaptists are a prophane and sacrilegious sect . As morall vertue is placed in the middle between two extreames , the one in the excesse , the other in the defect : for example ; liberlitie is in the middle betwixt prodigalitie in the excesse and covetousnesse in the defect ; magnanimitie in the middle between ambition or haughtinesse in the excesse , and pusillanimitie or baseuesse in the defect : fortitude or true valour in the middle , between temeritie or fool-hardinesse in the excesse , and cowardise in the defect : so also true Religion hath her proper seat in the middle between superstition in the excesse , and profanenesse in the defect : and of the two extreames profanenesse is the worse , because it is neare neighbour to atheisme , which plucks up all Religion by the root , out of the heart . Religio is so called à Religando , because it bindeth the soule to God with the girdle of veritie : this golden belt of veritie , superstition ties too hard , and strait , prophanenesse too wide and loose . A superstitious man feareth God in such sort as he ought not , a prophane person feareth him not as he ought : the superstitious attribute that worship to God , which he requireth not , the prophane yeild him not that worship he requireth : superstition attireth Religion over gorgeously , prophanenesse strips her of her necessarie dresse of decent rites and ceremonies : in a word , superstition offers to God what he claimes not for his own , prophanesse sacrilegiously robs him of that which is his owne , in a particular manner . In detestation of which ungodly disposition in men , both Greeks and Latines have a proverbial spell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procul este prophani ; and , Odi prophanū vulgus et arceo , saith the Poet , away with profane persons , joyn not hands with those who finger holy things ; If it be burglarie to break into mens houses and rifle them , what is it to rifle Churches ? If it be felonie to rob men , what is it to rob God ? The Anabaptists here with a heart of Adamant , and brow of brasse will be ready to answer , that like distracted men we rave at we know not whom , we cry down such a sinne as hath no existence : that the word sacriledge or holy theft is a meere scarcrow , or bugbeare to fright fools . For those things that are truely holy are laid up in the soul as the graces of the Spirit , which cannot be plundered : as for outward things there is no holinesse in them ; neither in Churches , nor in Altars , nor in Fonts , nor in Pulpits , nor in Vessell or Vestments , nor in gleabs or Centries . What thou prophane Esau , are there no Sabbathes now to be hallowed ? No Sanctuaries to be reverenced ? no Sacraments to be Administred ? no sacred oblations to be made ? no duties to be paid to God and those who attend on his service ? didst thou never hear of a distinction of a twofold holines , inherent , and relative , or as some rather phrase it , subjectiva , and objectiva , a holines in the subject and a holines in the object ? inherent holines no intelligent man ever attributed to outward & inamimate things , for that holines is a fruit of faith produced in the soul by the operation of the holy Spirit , quae nec cripi nec surripi potest ; but for relative holines , no Religious Christian ever denied it to these things . The ground of which relative holinesse is Gods peculiar interest in them , either by vertue of his own claime , and challenge to them , or by the fr●e will offering , donation and dedication of them to him by godly persons . In which regard some places are holy , as Temples hallowed to his Name : some dayes , as Feasts dedicated to his honour : some Persons , as Priests and Levites under the Law , Presbyters & Deacons under the Gospel , men set a part for his service : some Lands , profits and emoluments , as gleabs , tithes , first-fruits , oblations and other obventions , assigned for the maintenance of the Ministery : some utensils , as Tables , Fonts , Pulpits , Chalices , vestments , and the like , imployed in the immediate service and worship of God , & to alienate unjustly , detain or purloin any of these things frō any of those places , or persons to whom the Law of the Land agreeable to Gods Law hath appropriated or apportionated them , is that we call Sacriledge , which the heathen themselves by the glimmering light of Nature knew not only to be a sinne , but a hainous and capitall crime : for this is one of the Lawes in the twelve Tables so much commended , Sacrum sacrove commodatum qui rapsit , parricida esto , Let him that steales away any holy thing , or dedicated to a holy use , be punished as a parricide , that is , as such a one who had murdered his father or mother , and what was such a persons doome by the Romane Law ? To be sowed in a sack and cast alive into the sea . Neither was the punishment lesse severe among the Ethiopians , for if any were convinced of that crime amongst them , there was a potion given him to drink made of diverse kinds of poison , which they had no sooner taken of , but it wrought so upon their fancies , that they conceived themselves to be stung with all kinds of Serpents , and to rid themselves of the paine they made away themselves . Here these prophane wretches will be apt to reply , What are the heathen Lawes to us ? How prove you out of Gods word that sacriledge is a sinne ? To forbeare other testimonies which might be largely insisted upon , Saint Paul not only ranketh it among grievous sinnes , but sets it in a degree of impiety above Idolatry , thou which abhorrest Idols dost thou commit sacriledge ? as if he should say , thou that so much detestest Idolatrie , that thou abhorrest the very name of an Idol , dost thou worse ? namely commit sacriledge ; sacriledge , without all doubt , is worse then Idolatry , for he more wrongeth the deitie , who robbeth the true God of that which is his due , then he who through a mistake exhibits honour to another in stead of him . And that this kinde of sacriledge we speak of , whereby Churches or Churchmen are defrauded of their due is no better nor worse then robbing God himselfe , the Prophet Malachi affirmeth , Verbis non tantum disertis , sedet exertis , Will a man rob his gods ? yet you have robbed me : but you say , Wherein have we robbed thee ? in tithes and offerings , therefore are ye cursed with a curse , for you have robbed me , even this whole Nation . Ye are cursed with a curse , what meanes this reduplication ? can a man be cursed without a curse ? are the latter words redundant and superfluous ? doe they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; no such thing ; the learned know better then so , the redoubling of the word is very significant in holy Scriptures , as where we read , Visitando vistabo , in visiting I will visit thee , that is , I will visit thee in a singular manner : and multiplicando multiplicabo , in multiplying I will multiply thee , that is , I will exceedingly multiply thee : and benedicendo benedicam , in blessing I will blesse thee , that is , I will extraordinarily blesse thee : so here in the Prophet , ye shall be cursed with a curse , imports no lesse then ye shall be cursed with a strange curse , a signall curse , such a curse as he that heareth his ears shall tingle , aud his knees smite one the other . Such a curse as was inflicted upon Xerxes , and Caepio , and Marcus Crassus , and Herod , and their associats for attemping or acting this horrible villani● : Xerxes sent an Army of 4000. to destroy the Temple at Delphos , and pillage all those precious things , which all those Kings , Princes and Nations , who by their Embassadours consulted the oracle concerning the successe of their warres , had laid up there ; but his whole Army was destroyed by Thunder and Lightening from heaven : neither had Caepio the Consul better successe , after he had spoiled the famous Church of Tolouse , and from thence taken a great masse of gold , both he and every man in his Armie that had fingered any of that gold came to a miserable end , and gave occasion to that Latine proverb spoken of a man who liveth miserably & dies desperately , aurum habit Tolosanum , surely he had some of the gold of Tolouse in his keeping . In like manner Marcus Crassus after he had taken 2000. talents of gold out of the Temple at Ierusalem , which Pompey left there , was no sooner past over the river Euphrates , then his whole Army was routed by the Parthians , and part of the gold he caused to be carried out of the Temple , was melted and poured into his mouth , after he was slaine , with these words , Now surfeit of gold after thy death , wherewith thou could never be satisfied all thy life long . Yet Herod who could not but hear of this dysaster of Crassus , living in those times & parts , would take no warning thereby : but understanding of vast sums of mony layd up for safety in the Temple , and hid in the Sepulchre of David ; sent his men of war to rifle the place , who in digging , as they came to the Cave neare the Coffins of David and Solomon , there brake out thence a fire , that burnt the sacrilegious delvers all to ashes . To these we may adde Balshazzar , Copronymus , Iulian the Governour of the East , and servant to the Apostate Emperour of that name , and Faelix , who all read a sad Lecture to Church-robbers , written in Characters of blood . As soon as Balshazzar took the vessels of the Temple into his hand , and carrowsed in the cups , he saw a hand in the wall , writing his dreadfull doome . After Leo surnamed Copronymus , espyed a Crowne beset with Carbuncles in a Christian Church ; and coveting after it , caused it to be fetched from thence , and had set it upon his head ; there suddenly arose a Carbuncle in his fore-head , which suffered his Temples afterwards to take no rest . And as close did the punishment of the like sacriledge follow at the heeles of Iulian , and Faelix ; for within a few weeks after , Faelix deriding at the rich plate , Maries sonne was served in , together with Iulian ; had carried away all the rich presents , and massy vessels of gold , which the devotion of Constantine and Constantius , had dedicated to God in the new Temple at Ierusalem built by Queene Helena , Gods vengeance seised upon them both , Faelix dying of a flux of blood , and Iulian of the foule disease , called the Miserer● ; which I spare to describe , lest it should defile my pen , as it did his sacrilegious mouth . Of this sinne which God so exemplarily punished , no sort of ancient hereticks or schismaticks were more guilty then the Donatists , from whom our Anabaptists are lineally descended ; for Saint Augustine in his Epistle to Bonifacius , bitterly exclaimes against them for ●ushing violently into the Churches of the Catholicks , breaking asunder the Altar boards , pulling down the partitions , and making havock of all things there ; and herein our Anabaptists their cursed off-springs , learn to patrizare . Rotman with Cniperdolin , in the yeare 1534. after they had altered the Senate in Munster , seised upon the Church dedicated to Mauricius , situated in the Suburbs ; and pillaged all the other Churches in the City . And in Suevia and Franconia , Muncer and Phifer , two principall incendiaries among the Anabaptists , made their Magazins in the Covent of the Franciscans , and cast their Ordnance there , and Phiser running into the country of Isfield , pillageth all the Castles , and Churches . And their Taylor-King , Iohn of Leiden , of the Coapes , and Altar-cloathes , and rich vestments ; ( stolne from the Churches , which they pillaged ) made good use ; & by the help of his former trade , translated them all into apparell for himselfe , and his Courtiers . and glittering Caparisons for his horses . And what evill their Disciples mingled with Brownists , have done in the Sanctuar●es of God in England and Ireland , though I should hold my peace , the timber out of the beams , and the Chalices out of the Vestry , and the marble and brasse out of the Monuments of the dead , would proclaime it to the everlasting infamy of this prophane Sect. But it is time Claudere rivos , to shut down the Flood-gates , lest my discourse bee overflowne with these muddy and brackish waters . Sat prata biberunt . OBSERVAT. Ult. Of the untimely deaths , and fearfull ends of the Ring-leaders of this Sect. No man knoweth either love or hatred by all that is before him , all things come alike to all ; there is one event to the righteous , and to the wicked , to the cleane , and to the uncleane ; to him that sacrificeth , and to him that sacrificeth not : as is the good , so is the sinner , and hee that sweareth , as he that feareth an Oath . Thus speaketh King Solomon , either in the person of the Epicure denying speciall providence , or as most agree in his owne person , without any figure or Prosopopoeia at all , to deterre men from passing rash censures upon any in particular ; for outward dysasters , in regard of the common calamities incident to all mankind : no man may certainly judge , whether a man bee in Gods favour or state of Grace , by the floate of these outward blessings , or that he is out of Gods favour ; and in the condition of a Reprobate by the ebbe of them , or the contrary inundation of afflictions . For a man may be as miserable as Lazarus in this world , yet destinated to Abrahams bosome : as on the other side , a man may be as happy as Dives here , yet reserved for everlasting torments hereafter . It is therefore sage Counsell the Poet giveth , Ne te quaesiveris extra , seek not thy selfe out of thy selfe , neither value thy selfe by thy outward estate , but thy stock of inward vertues . Notwithstanding this generall observation concerning the benigne aspect of heaven in this life , or manifold dysasters , it is most certaine , that God exempteth some from common calamities , and powreth the full vialls of his vengeance upon others in such sort , even in this life ; that the most secure sinners are constrained to professe in the words of the Psalmist , utique est fructus justo , utique est Deus judex in terra ; doubtlesse there is reward to the just , doubtlesse there is a God that judgeth the earth . If God did not set a marke upon some notorious offenders in this life , and make them examples to others , upon what evidence could the Prophet say , the Lord is knowne by the judgement which hee executeth , the wicked is snared in the works of his owne hands . On which text the ensuing relations may serve as a briefe Commentary . Who cannot read Corah and his Complices sinne in their punishment ? they made the first Schisme in the congregation , & in their time there was a wide rent made in the earth , through which they descended quick into hell . Elymas the forcerer who endeavoured to seduce the proconsul frō the Christian faith , and cast a mist as it were before his eyes , that he might not discern true Religion from superstition , was suddenly smitten with blindnes . Cerinthus the old heretick , who corrupted the doctrine of the Gospell in the purest times , resorting to a common Bath where he met the Apostle of Christ , was killed by the fall of the house , as soon as the beloved Disciple who made hast to shun him , was got out of the door : Montanus with his two trulls Priscilla and Maximilla , who betrayed the truth of God , took part of Iudas cord , and hanging themselves , thereby strangled that heresie in the Infancy . Manes who tare the seamelesse coat of Christ , and with a part thereof covered the hereticks called from his name Manichees , had his skin wholly torne from his flesh , and being thus excoriated in the quickest sense of lingering paine , he yeilded up his unhappy ghost ; Vitaque cum gemitu fugit indignata sub umbras . Arius who infected the greatest part of the world with his p●stilent heresie , came to a most shamefull end in the publick James at Alexandria , voyding his bowells at his easment there . Nestorius his tongue rotted in his mouth ; wherewith for many yeares hee had blasphemed the person of Christ. To passe by other Arch-hereticks , who tasted of the cup of trembling in this life , out of which , it is to be feared , they now suck the very dregs in Hell. The intelligent Reader who peruseth the late stories of the Anabaptists , cannot but take notice that many thousands of that Sect , who defiled their first Baptisme by their second , were baptized the third time with their own blood , yet suffered death : ( non ut coronam fidei , sed poenam perfi●iae ) Servetus an Anabap. as an Arian received the sentence of death at Geneva , Phifer at Mulhus , Rotman that sacrilegious Anabaptist was slaine in Saint Lamberts Church-yard ; Tho : Muncer was put to the rack by George Duke of Saxony , and the Land-grave of Hesse , where he roared most fearfully , and in the end had his head cut off , and put upon a high pole in the fields . Three hundred Anabaptists that fell upon the Monastery of Bilsw●rd in Frizland , and rifled it , were all of them ( save 62. that fled ) either killed in the ruines of the Monasterie , or put to death by the hangman . I gave thee a touch , Courteous Reader , in the first Chapter , of their King Io : of Leiden , and their Consull Bernard Cuipperdoling , whose judgements slept not , for before the end of two yeares , in which they playd all their pranks , they together with their great Prophet were tyed to a stake , had their flesh torne from them with hot pinchers , in the end they were stabbed to the hearts , and after they were dead , their bodies were put in iron cages , and hanged on the Steeple of Saint Lambert : the King according to his Royall dignity having his exalation , hanging higher then the Consull , and the Prophet . A Censure of a Book printed Anno 1644. Intituled , The confession of faith of those Churches which are commonly ( though falsely ) called ANABAPTISTS . PLiny writeth , that if the black humour of the Cuttell-fish be mingled with oyl in a Lampe , the visages of all in the room , though never so faire and beautifull , will seem ugly , and of the hieu of Blackamores : so the Proctors for our Anabaptists would beare us in hand , that all who of late have preached , and written against that Sect , through the black humor of malice , tanquā Sepiae atram●nto , make it appear much more deformed , and odious then it is : for if we give credit to this confession and the preface thereof , those who among us are branded with that title , are neither Hereticks , nor Scismaticks , but tender hearted Christians : upon whom through false suggestions , the hand of Authority fell heavy whilest the Hierarchie stood ; for they neither teach free will , nor falling away from grace , with the Arminians , nor deny originall sinne with the Pelagians , nor disclaime Magistracie with the Jesuits , nor maintaine pluralitie of wives with the Polygamists , nor communitie of goods with the Apostolici , nor going naked with the Adamites ; much lesse averre the mortalitie of the soul with Epicures ; and Psychopannychists ; and to this purpose they have published this confession of their Faith , subscribed by fifteen persons in the name of seven Churches in London . Of which I may truely say as Saint Hilarie doth of that of the Arrians , they offer to the unlearned their faire cup full of venome , annointing the brim with the honey of sweet and holy words , they thrust in store of true positions , that together with them they may juggle in the venome of their falshood : they cover a little ratsbane in a great quantity of sugar that it may not be discerned . For among the fifty three Articles of their confession , there are not above six but may passe with a faire construction : and in those six none of the foulest and most odious positions wherewith that Sect is aspersed are expressed . What then ? are all that have imployed their tongue and pen against them heretofore no better then calumniators and false accusers of their brethren ? nothing lesse ; for besides the testimonies of Melancthon , Bullinger , Sleiden , Gastius , Pontanus , Guidebres , & others who lived among them , by the harmonie of all the Protestant Churches confessions it appears that the masters of our Anabaptists & Ring-leaders of that sect in Switzerland , Suevia , Franconia , Munster , Saxonie , and the Low Countries , held such erroneous tenets as are above mentioned ; and if their Scholars in England have learned no such doctrines from them , it is because they are punies in their School , and have not taken any Lesson in the upper forms ; they have but sipt of the cup I spake before of , the divell holds them but by the heel only as Thetis did Achilles when she dipt him in the sea . We read in Diodorus Siculus of certain creatures about the shores of Nilus not fully formed , and in a Stone-cutters shop we see here the head of a man , there all the upper parts carved , in a third place the perfect statue : so it seems to me that these Anabaptists are but in fieri ( as the Schooles speak ) not in facto esse ; like the fish and Serpents in the mud of Nilus , not fully shaped : like a statue in the Stone-cutters shop , not finished : they are Anabaptists but in part , not in whole . Be it so , for I desire to make them rather better , then worse then they are . I will therefore lay nothing to them but that they owne , nor bring any other evidence against them , then this their confession . In which I except , First , against those words in the thirty one Article , Whatsoever the Saints any of them doe possesse or enjoy of God in this life , is by Faith. This passage savours ranke of that errour or heresie ( call it which you please ) imputed to Armacanus , who is said to have taught that the right of all possessions and goods or temporall blessings is founded in grace , not in nature ; and that we hold them by no legall tenure , but Evangelicall promises : and true it is that none but the faithfull hold in capite , nor have any but true beleevers , a comfortable and sanctified use of the creatures , and a spirituall title to them ; but yet it cannot be denied that they may have , and many have actually a legall title to them , and civill interest in them even before they are in Christ , or adopted into his family by actuall Faith : for if it were otherwise , Esau should have had no right to mount Seir , nor Nebuchadnezzar to Tyre , which yet the text saith God bestowed upon them : nay if this position may take place , no childe shall have any right to his fathers inheritance , nor Prince newly borne to his Crowne : which is not only an absurd , but a very dangerous and seditious assertion . None of the foure great Monarchs of the world represented in Daniels vision , for ought can be proved , were true beleevers , though some of them did some outward acts of pietie , and afforded some reall courtesies to the people of God : yet of these Kingdomes the Prophet speaking , saith , that the most High ruleth in them , and giveth them to whomsoever he will , and Saint Augstine is bold to say , that the same God who set the Crowne upon Constantine the Christians head , gave the Empire of the world to Iulian the Apostata : Nay Christ himselfe paid tribute to Caesar , and acknowledged that he had a right to the tribute money , saying , Render unto Caesar the things that are Caesars : Yet that Caesar he spake of was Tiberius , an enemy to all godlinesse , and a kind of monster among men . Secondly , I except against those words in the 38. Article that the due maintenance of the officers aforesaid should be the free , and voluntary communication of the Church , and not by constraint to be compelled from the people by aforced Law. These words may carry a double sense : if their meaning be that all Religious Christians ought freely to contribute to the maintenance of the ministery , & should not need any law to inforce them : we embrace their good affection to the Church , and Churchmen ; but if their meaning be , that the maintenance ought to depend upon the voluntary contribution of their parishioners , and that in case the flock should deny their Shepherds either part of their milke or fleece , that the Pastours should have no assistance of Law to recover them : this their opinion is most impious and sacrilegious , and directly repugnant to the Law of God , which assigneth tithes for the maintenance of the Priests ; and that Law of God in the old Testament is not abrogated in the new , but rather confirmed , at least in the equitie thereof ; for Christ speaking of tithing mint and cummin , saith , those things ye ought to do , and not leave these things undone : and the Apostle proveth that the ministers of the Gospel ought to live of the Gospel , both by the Law of God , and by the Law of nature , vers . 7. Who goeth a warfare on his own charge ? who planteth a vineyard and eateth not of the fruit thereof ? or who feedeth a flock and eateth not of the milk of the flock ? and vers . 13. Doe ye not know that those that minister about holy things live of the things of the Temple , and they that wait at the Altar , be partakers with the Altar ? even so hath the Lord ordained that they which preach the Gospel should live of the Gospel . He saith not God permitteth or alloweth of it , but ordaineth and commandeth it . And lest these two strings should not be strong enough , to keepe the bow still bent , he addeth a third , to wit , an Apostolical injunction , * let him that is taught in the word communicate to him that teacheth in all good things . Moreover when we read that Abraham and Iacob gave tithes , I demand by what Law , whether by the Law of nature , or the Leviticall or Evangelicall ? not by vertue of the Leviticall , for that Law was not then enacted , and by that Law Levi was to receive , not pay tithes . Yet Levi himselfe in Abraham paid tithes to Melchisedech : if they paid it by the Law of nature , that bindeth all men : if by the Evangelicall Law , it bindeth all Christians to pay their tithes towards the maintenance of Melchisedechs Priesthood which endureth for ever . And Saint Austine fearfully upon this ground threatneth all those who refuse willingly to pay their tithes , that God would reduce them to a tithe , and blast all the nine parts of their estate . Thirdly , I except against the thirty ninth Article , viz. that baptisme is an ordinance of the new Testament , given by Christ to be dispensed only upon persons professing Faith , or that are disciples , or taught , who upon a profession of Faith ought to be baptized . Here they lispe not , but speak out plaine their Anabaptisticall doctrine : whereby they exclude all the children of the faithfull from the sacrament of entrance into the Church , and the only outward meanes of their salvation in that state : but the best of their proofes fall short , the word only which only can prove this their assertion is not found in any of the texts alledged in the margent , nor can the sense of it be collected from thence . For though it is most true and evident in the letter of those texts , that all Nations that are to be converted , and all men in them of yeers of discretion , that have been taught the principles of Religion , ought to make profession of their Faith before they are baptized , as all that came to mens estate among the Jews or proselytes , ought both to know , and to give their assent to the covenant , before they received the seal thereof , to wit , circumcision : yet no such thing was or could be required of children , who notwithstanding were circumcised the eight day : so by the judgement of all the Christian Churches in the world , the children of beleevers , who are comprised in the letter of the covenant , may receive the seal thereof , to wit , baptisme , though they cannot make profession of their Faith by themselves , for the present , but others make it for them , and in their stead : the affirmative is true , that all that make profession of their Faith , and testifie their unfained repentance are to be baptized : but the negative is most false , that none are to be baptized who have not before made such profession of their Faith , when by reason of their infancie they are not capable to be taught . But this hereticall assertion is at large resu'ed by manifold Arguments drawne from Scripture , Fathers and reason , and all their cavils and evasions exploded , Article 2. to which I refer the Reader . Fourthly , I except against the fortieth Article , viz. The way and manner of dispensing of this Ordinance , the Scripture holds out to be dipping or plunging the whole body under water ; it being a signe , must answer the things signified , which are these , 1. The washing of the whole soul in the blood of Christ : 2. That interest the Saints have in the death , buriall , and resurrection of Christ : 3. Together with a confirmation of our Faith , that as certainly as the body is buried under water , and riseth again , so certainly shall the bodies of the Saints be raised by the power of Christ in the day of the resurrection to reigne with Christ. This Article is wholly sowred with the new leaven of Anabaptisme , I say the new leaven , for it cannot be proved that any of the ancient Anabaptists maintained any such position , there being three wayes of baptizing , either by dipping , or washing , or sprinkling , to which the Scripture alludeth in sundry places : the Sacrament is rightly administred by any of the three , and whatsoever is here alleadged for dipping , we approve of so far as it excludeth not the other two . Dipping may be , and hath been used in some places , trina immersio , a threefold dipping ; but there is no necessity of it : it is not essentiall to Baptisme , neither doe the Texts in the margent conclude any such thing . It is true , Iohn baptized Christ in Iordan , and Philip baptized the Eunuch in the river : but the Text saith not that either the Eunuch , or Christ himselfe , or any baptized by Iohn , or his Disciples , or any of Christs Disciples , were dipped , plunged , or dowsed over head and eares , as this Article implyeth , and our Anabaptists now practise . Againe , the bare example of Christ and his Apostles without a precept doth not bind the Church , and precept there is none for dipping ; it is certaine Christ and his Apostles celebrated the Communion after Supper , and in unleavened bread ; and with such a gesture as was then in use among the Jewes : yet because there is no precept in the Gospell for these things , no Christian Church at this day precisely observeth those circumstances , and therefore dato & non concesso , that Christ and Saint Iohn or their Disciples , used dipping in Baptisme ; it will not follow that we ought to baptize in the like and no other manner . Besides it ought to be noted , that in the beginning , Christians had no Churches , nor Fonts in them ; and there being many hundreds , nay thousands , often to be baptized together : there was a kind of necessity that this Sacrament should be administred in rivers , or such places where were store of waters , as there were in Enon neare Salem , where John baptized . But now the Church hath better provided , there being Christian Oratories every where , and Fonts in them most convenient for this purpose ; whereunto I shall need to adde here no more , having fully handled this point both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the discussion of the first Article . Fiftly , I except against the 41. Article , viz. The persons designed by Christ to dispence this ordinance , the Scripture hold forth to be a preaching Disciple , it being no where tyed to a particular Church , Officer , or Person . If the eye be darknesse , how great is that darknesse ? if there be confusion in order it selfe , how great must the confusion needs be ? if all be Pastours , where are their flocks ? if all be teachers , where are their Scolars ? a preaching Disciple sounds as harshly as a Scholar Master , or a Lecturing hearer ; it is true , we grant that all who have received gifts from God , ought to make use of them for the benefit of others , and if any abound in knowledge , hee ought to communicate to them that lack , and freely give , lumen de lumine , Clouds when they are full powre downe , and the spowts runne , and the eaves shed , and the presses overflow , and the Aromaticall trees sweat out their precious and soveraigne oyles , and every learned Scribe in the Kingdom of God , brings out of his rich treasury new things and old . Notwithstanding this necessary duty of imploying our talent , whatsoever it be to our Masters best advantage , none may take upon him the cure of soules without Commission ; nor divide the word , and dispence the Sacraments without ordination , and imposition of hands : none may preach except he be sent , none may assume the honour of the Priesthood , except hee bee called as was Aaron : none may open and shut the Kingdome of heaven , except they have received the keyes from Christ ; neither a calling without gifts , nor gifts without a calling , makes a man of God : if any have a calling without gifts , their Ministery is without fruit ; if any gifts without a calling , their Ministery is without power ; the former have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not every one that hath a strong voice , is a lawfull cryer in a Court , but he that is appointed : neither is every one that can write a good hand , a publick Notary , but he that is sworne : neither may every Mariner that is skilful in Navigation , take upon him the office of a Pilot , but he that is chosen . But this error of the Anabaptists , whereby they overthrow all order in the Church , and confound shepheards and flocks , Masters and Scholars , Clergy and Laity , I have professedly impugned , and at large refelled , Article 4. Whither I referre the Reader for further satisfaction . Sixtly , I except against the 45. Article . That such to whom God hath given gifts , being tryed in the Church , may and ought by the appointment of the congregation to prophecie . When Muncer a seditious Anabaptist first set abroach their doctrine at Mulchus , and took upon him to reforme many things in Church and State ; * Luther advised the Senate to demand of him what calling he had to doe such things he did , and if he should avouch God for the Author of his calling , then they should require of him to prove that his calling from God by some eminent signe ; for that whensoever it pleaseth God to change the ordinary course , and to call any man to any office extraordinarily ; he declares that his good will and pleasure by some evident signe . If the calling of the Anabaptisticall teachers bee be ordinary , let them demonstrate it by Scripture ; if extraordinary , let them prove it by miracle . For the prophecy they spake of , let them distinctly declare what kind of Prophecying they mean , and whom they esteem Prophets : for prophecying is taken in a double sense in holy Scripture ; sometimes according to the propriety of the Greek derivation , for the prediction of things future : sometimes in a larger sense , for revealing the mysteries of God , & expounding his Oracles either cōcerning things past , present , or to come ; and this two manner of wayes , either with study and upon premeditation , with the help of Arts and Tongues , and by consulting the best Commentaries both ancient and latter , or without any study or premeditation , by immediate revelation or inspiration . Prophecy in the first sense is an extraordinary calling ; in the last an extraordinary gift ; in the middle acception an ordinary Ministeriall duty . And if that custome which Arch-Bishop Grindall would have introduced into the Church in the dayes of Q. Elizabeth , and is in use at Geneva , and among some other reformed Churches , were put in practise in England , and a certaine number of learned and able Pastours met at some set times , and having before notice of the Texts to be handled , should every one in their order deliver their severall interpretations , observations , and applications thereof , ( which they call Prophecying ) we should exceedingly approve of it ; and questionles , thereby the Ministe●s would very much improve their talents of knowledge . But for rudē and illiterate Mechanicks , without calling , without knowledge of Arts , or Tongues , upon a Scripture read in the Congregation to give their suddain judgements , and interpretations thereof , as is the manner of the Anabaptists : we hold it an intolerable presumption in them , and unsufferable abus● in the Church . For those extraordinary revelations they pretend unto , together with the miraculous gift of Tongues and healing , for many hundred yeares agoe : have failed in the Church . If they could now doe as the Primitive Corinthians could , not onely pray by the spirit , but sing by the spirit : if upon the first proposall of an obscure and intricate passage of the old Prophets , or Apocalypse ; they can give upon the suddaine a cleare and rationall interpretation , and deliver this in what Language soever ; if they can discover the secrets of the hearts of unbeleivers in such sort , that they falling down on their face , shall worship God , and report that God is in your Assemblies of a truth ; then let the examples of the Primitive Christians in the Apostles dayes , serve them for Precedents in this kind ; but of those irradiations of the Spirit , together with the glisning of the fiery tongues , have not been seen in any Christian Church these many ages ; if they come as short of the prime converts to the Christian Religion in extraordinary gifts , as in time : if they are so far from speaking with strange tongues , that they cannot speak correctly and coherently in one : if they are so wide of the sense of the place they expound , that their Paraphrases are often without sense : if they utter old broken notes taken from none of the best Sermons , for new revelations : if they furbish up ancient heresies that have layne long in the dark , for Christian Armour of Light : if in their interpretations they not only contradict the Scriptures but themselves : and in stead of a musicall consent we hear nothing but vain janglings : if their prophecyings for the time past have bin no better , and none can prophecie or promise better of them for the time to come , though they pretend never so much to the spirit , and boast of visions and Revelations , though some of them have a glib tongue , and thereby slide into the approbation of the vulgar sort : though in their contemplations they sore up so high , that they lose themselves and their hearers : though they draw their thin●e wier to a great length : though notwithstanding they are often gravelled and interfeere : yet they outrun the hour-glasse , and tire all their auditours before themselves are out of breath ; they shall give us leave to esteeme them no Prophets , but Enthusiasts : no inspired men , but distracted : no seers , but dreamers : no expositours , but impostours : no commentaters , but commenters , nay rather commentiters : no workmen , but botchers : no carbuncles , but gloeworms : no fixed Stars , but wanderers : no lights , but ignes fatuos : exhalations incensed in the night , which lead fools out of their way , sometimes into thickets , sometimes into ditches , and quagmires , and many of them into rivers over head and eares . Hermannus Leomelius in his apologie for the Regulars against the usurped authoritie of the Bishop of Chalcedon reporteth that when the frogs make a hideous noise in any lake or ditch , about the house , if a candle or bright burning lamp be set upon the banke , they become suddainly silent and are presently husht : the frogs which about the lakes and ditches neare the City , and suburbs , have made such a hideous noise in the darke , that they have much disquieted Christs spouse , and interrupted her sweet repose , are the late fry of Anabaptists . But now sith I have set up a light upon the bankes , and clearly discovered both them , and their errours : I hope we shall see no more of their Froggalliards , nor hear of their harsh croaking and coaxation either in the Pulpit or the Presse . Notes, typically marginal, from the original text Notes for div A41009-e320 Cal. praef . ad Reg. Gal. Est hic divini verb● quasi quidam genius , ut nun quam emerga quieto & dorm● ente Satana . Neh. 4. 17. Wi●h one of his hands he wrought in the work , with the other he held a weapon , Gal. 4. 4. See The compassionate Samaritane , p. 75 , 76. that the Parl. will stop all proceedings against them , and for the future provide that as well particular and private congregations as publike , may have publike protection ; that all Statures against the Separatists be reviewed , and repealed ; that the Presse may be free for any man that writes nothing scandalous or dangerous to the State ; that this Parliament prove themselves loving Fathers to all sorts of good men , bearing respect unto all , and so inviting an equall assistance and affection from all . Pref. p. 〈◊〉 ● Bloody ●net , p. 2. ●dec . 1. l. 10. ●irius cum ●ates Sam●●n galeas ●●osque insig●● armorum tratus vi●t , multa de ●enti hosti●vana magis ●●e quam ef●i ad even● disseruit : ●nim cri●vulnera fa-● & per pi● & aurata ● transire anum pi● & cando●tanicarum ●●temque a●ubi res geratur , ●tari . ●er . Il. Theod. hist. l. Gast . de Ana● l. 1. Quoties ● ve publice , s●● privatim congrederemur cu● Anabaptistis , semper vict● abibat verit● quae a nobis stat . See Romarue●● Solin . pol. his● c. 9. Fons est i● Sardin . qui con●tra venenum S● lifugae ( est eni● animantis ej● morsus mortifer ) a summo omnium opific in remedium conditus est ; u● oritur malum ibi quoque invenitur prompt●● remedium . ●etron . Arbit . ●nde datum est ●ulnus , contigit ●de salus . Notes for div A41009-e1730 * See A. Bar● his Treatise Dipping : F● Cornwell his Pamphlet , entituled , The Commission of King Iesus : A. Ritter his Libell , calle● The Vanity of Childish Baptisme : Ch : Blockwood , The storming of Antichrist , and the Confesse of the Anabap●ists , printed at London , 1644. See Romar● printed by Bourne at th● old Exchan● Notes for div A41009-e2220 ●tus 1. 12. p. ad Paulin. ●uod medico●m est promit●nt medici , ●actant fab●lla fabri : sola ●cripturarum●rs est quam si●i passimo●●●es ●ndicant , ●ane ga●rula nus , ●an delia sen●x , hane ●ophista ●●bo●us , ha●c universi praesununt , do●ent ●riusquam discunt . Bern. in Cant. I'antae coa●●tatis sunt pe● quos nobis fluenca coelestia cinanant , ut antea effundere quam infundi velint , laqui quam audi●e paratio●es , prompti doc●re quod no●● didicerunt . 2 Cor. 2. 16. Bellar. l. 2. de verb. D● i ▪ c 15. Quod obsecro nunc diceret Basilius , 〈◊〉 Pharmacapolas , sutures , caeterosque opifiees etiam a pu●p●●ts sacra eloquia tractare apud Lutheranos & Calvinistas videret ? See Sleid. Com. l. 5. a Pers. pro● Sat. 1. Corvo● Poetas & Po● tridas picas . b Theod. his li. 4. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & Mat. 6. 23. 2 Pet. 2. 16. Mar. 3. 21. Nun. 16. 23. * Johan . Gast . de exord . Anab. ● . 35. Anav ap●ist●e su●unt ●ioi omnes prae●dicandi officium , atque de ali●s qu● legitime a Christiani ; Ecclesits ●an●iorati sunt ●ciscitantur Quis te ●legit cum isti ne a sua quidem ●aeco-Eccl ●ia ●nittantur . See the Hist. of ●he Anab. prin●ed at London , ●641 . Et Joh. Gast l. ●e exord . Ana. p. 247. Ego vi●i Nicol. Stock ●ui primus in Germ. videtu● barsisse vene●um illud imiorum dogmaum . Hunc au●ierunt Monearius & Phi●rus quibus elut emissari● usus totam ●erturbavi●●ermaniam . ●ont . cata . haer . ●ommota sedione rustica per●erman . Alsat . Sueviam ad 50000. fi●e●nt trucidaeti . Notes for div A41009-e4360 Scotch-man . D. Featley . Scotch-man . D. Featley . Section 1. Two Questions of the Trinity propounded . Scotchman D. Featley . Scotch-man . D. Featley . The venterous Scotch-man was so slunnied with this blow , that he gave in , and spake no m●re for a good space . Cufin . D Featley . Sir John Lenthall . See the Solution of those doubts , in the additions to the Conference . Cufin . This Cufin is said to be one of the first that subscribed the Anabaptists confession . printed 1644. London . D Featley . Cufin . D. Featley . Section 2● Of the definition of a true Church , Cufin . D Featley . Cufin . D. Featley . Cufin . D. Feateley . Section 3. That the church of England is a true Church . Cufin . Cufin . Cufin . D. Featley . Cufin . Anabaptist . Section 4. That the Magistrate may compell men to come to church , and serve God there according to his word . D. Featley . Anabaptist . D. Featley . Here this third Anabaptist was blank't , and , to save his credit , starts up another doubt . Anabaptist . D. Featley . Anabaptist . D. Featley . Anabaptist . D. Featley . Anabaptist . Here the Anabaptist yeeldeth the buckler , viz. that the Magistrate ought to be obeyed , when he commandeth men to hear Gods word in the church , D. Featley . This was the plea of the old Donatists . Section 5. That the Anabaptist shave no Church . Anabaptist . D. Featley . Anabaptist . D. Featley , Anabaptist . Cufin . D. Featley . Section 6. Of the christening children , D. Featley . Cufin . D. Featley . Scotch-man . D. Featley . Scotch-man . D. Featley . Deut. 10. 16. Joshu . 5. 2. & c● Scotch-man . D. Featley . 〈◊〉 this argu●ent drawn 〈◊〉 analogie 〈◊〉 Anabaptists 〈◊〉 swered no●ing at all . ●cotch-man . 〈◊〉 Peatley . ●cotch-man . 〈◊〉 Featley . ●cotch-man . D. Featley . Cufin . D. Featley . Talium enim est regnum c●● lorum , Mat. 19. 14. Anabaptist . D. Featley . Anabaptists . See the refut●tion of this an●swer in the ce●sure of a book , intituled , Th● Vanitie of childrens baptisme . Infra & articl 2. argum . 8. D. Featley . Anabaptist . D. Featley . Anabaptist . D. Featley . Anabaptist . D. Featley . Anabaptist . SECT . 7. Of the distinction of the Clergy & Laicks . D. Featley . And that none may exercise the function of a minister of the Gospel , without a speciall calling thereunto Anabaptist . D. Featley . Anabaptist . D. Featley , Anabaptist . D. Featley . Cufin . D. Featley . 1 Thess. 5. 11. Cufin . D. Featley . Another Anabaptist . D. Featley . Anabaptist . D. Featley . Anabaptist . D. Featley . 1. Reason . Scotch-man . D. Featley . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anabaptist . The Anabaptists blasphemy against the scripture . D. Featley . Anabaptist . D. Featley . Anabaptist . D. Featley . Anabaptist . D. Featley . Anabaptist . D. Featley . 2. Reason . Cufin . D. Featley . Cufin . * Such saints as John of Lydan , who had 15. wives ; and Cniperdoling , who died likeabeast . See Sleidan . Cōment . l. 10. Mr. Morgan . D. Featley . Cufin . M. R. D. Featley . Cufin . D. Featley . Cufin . D. Featley . Cufin . D. Featley . Cufin . D. Featley . Here it grew late , and the conf●rence brake off . D. Featley . The consent of the catholike Christian church for the baptisme of infants . Arguments drawn from reason for ●bristening children . Notes for div A41009-e10580 Conpen● Theol. Guil. Malms . De gest . reg . Angli . l. 5. Mi●i debeat collectionis gratiam , sibi habeat electionis materiam . Gastius De Anabapt . exord . P. 50. Erasm Ad●g . De bapt . con . Don. l 3. c. 4. 5. & 6. & l. 7. c. l. Syn. Nic. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . L. 10 hist. c. 35 Refert quendā Episcopum Arrianum nomine Deutrum baptizasse in nomine patris per filiū in spiritu sancto , & addit miraculosè accidisse , ut aqua quae ad baptismum parata eret repente in detestationem Arrianae harcsi● quam ille praedictis verbis profiteri intendebat disparuerit . Ep. 50. altaria lignea fregerunt . * Pontan . cata● . haearet . & si Anabaptistae originem trabant a Donalistis , proximo tamen superiori tempore authorfuit Thomas Mon●tarius , seu Muncerus . * Alstedius compend . Anno , 1525 : Bleidanus com . l. i● . Cavcis s●rreis ●lligantui singul● , & ad sūmam turrem ●rbis exponuntur . See Eudaemon Johan , Apolog. Garneti . a Pantan . catal haret . in verbo Anabapt . dicunt christ● per Mariam editum , ut vitrum sol penetrat , vel per canalem pluvia in terrum sertu● . b I● . nullum esse peccatum ●iginale . c Pueros non esse baptizā dos Gastius de Anabapt . exord . p. 129. dicunt baptismum parvulorum esse c● diabolo , & papae figmentum . d Pontan . ib. qui in teneris annis baptizati fuerrunt , suni re-baptizandi . e Pont , ab . docendi partes sib sumunt , Sleid. com . l. 10. coena peracta rex panem singulis parrigit his ver bis , accip te , comedite ; regina poculum porrigens , bibite , inquit , ann●̄ciate mortem Domini . f Pont. ib. l●berum in spiritualibus esse homints arbitriū ▪ g Sleid. p. ●56 . Lapso p●ccator denegant abs●lutionem . h Sleid. ib. Lutherum & Pontificem Romanum aiunt esse falsos prophetas , Lutherum tamen altero deteriorem . i Pont. catal . libertatem per principes extinctam armis esse vindicandam . k Pont. ib. Christiano non esse licitum gerere magistratum vel tenere imperium . l Sleid. l. 10. Non licere Christianis in foro contendere , non jusjurandum dicere . m Pont. ib. sacinorosos a magistratibus ultimo supplicio affic● non debere . n Pont. ib. oportere facultates esse communes , & Sleid. l. ●0 . Non licere Christiano babere quid proprium . o Pont. ib. licitum esse ducere plures uxores . p Pont , licere proprias uxores relinquere , si a dormate Anabaptistar i● abborreant , Sleid● loc . sup . cit . dicunt matrimonium illorum qui vera fide non suint illustrati pollutum esse atque impurum . Erasm. Adag . q Sleid. l. 10. Tradunt inter alia re●num Christi futurum esse ejusmodi ante supremum judicii diem , ut pii & electi regnent , impiis omnino deletis &c. r Sleid. com . l. 10. p. 256. Lapso peccatori denegant absolutionem . s Compend . Alsted . Hutitae se solos jactitant filios aeternae felicitatis dicti à Iohanne Huta &c. t Alsted , compend . Melchioritae discipu● Melchioris Hofmanni quem in die Domini cum El●a praeconem praestolantur : Mariam virginem non Christi parentem sed velut canalem fuisse docent . u Alsted . compend . Octava secta Anabaptistarum est corum qui Adamitae vocantur , qui vestem omnem execrantur ; quae data sit in poenam peccati à quo se credunt immunes . w Sleid. l. 10 , Ad bonorum communicalionem homines adigendos , non enim licere Christiano aliquid proprium habere , sed omnia omnibus esse debere communia . x Sleid. l. 10. Post Io. Leidensis ad quiitem se componit & totum triduum somniat , expergefactus nullum verbum sacit , sed chartam poscit , in eaque duo decim viros describit & dogmata quaedom proponit concionatoribus , viz. virum non esse d●vinctum uni un●ri &c. y See the historie of the Anabaptists , printed at London , Sleid. l. 5. Author . histor . Anahap . printed 1642. Sleid. l. 10. non licere Christianis in foro contendere . Alsted . compend . respuunt vindictam publicam , & aiunt nefas esse ullo modo arma sumere . Notes for div A41009-e13310 See Edward Barber his treatise of Baptisme or Dipping , wherein it is cleerly shewed , that the Lord Christ ordained dipping , printed London 1641. and a Treatise intituled . The vanity of childish Baptism , wherein it is proved ( so saith the title-page ) that Baptizing is Dipping , and Dipping Baptizing , printed London 1642. by A. R. idem pag. 12. They that have the administration of Baptism without Dipping , have not the Baptisme of the New Testament . Mark 10. 38. and Heb. 6. 2. The doctrine of Baptismes . Obj. 1. A. R. Trearise of Baptisme , P. 9. your translatours give it to Dip. Matth. 26. 23. Mark. 4. 20. Luke 16. 24. Sol. 1. Solinus 13. Varro refert in Baeo●ia st●men esse cujus haustu ov●llam pecus si fuscisit col●●is vertitur in candidum . Obj. 2. Matth. 3. 16. Acts 8. 38. John 3. 23. Iohn Baptized in Aenon neer to Salem , because there was much water there . Obj. 3. Sol. Notes for div A41009-e15330 Edward Barber , title-page . Notes for div A41009-e15520 Of which see ●ore Argument 4. Ioh. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not i● . Revel . 21. 27. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 16. 15. & 33. 1 Cor. 1. 16. ● . 33. * Institut . l. 4. ● . 16. par . 6. Nisi forte arbitramur Christ 〈◊〉 suo adventu Patris gratiam , imminuisse aut decurtasse , quod execrabili blasphemiâ non vacat . Nota. Ita Zachaeus postquam fide justificatus erat , dicitur filius Abrabae , Luc. 19. 9. 1 Cor. 10. 1. * L. 2. De error . Anabap. p. 129. Opinio Anabaptistarum est sacramenta esse allegorias quasdam bonorum operum , ut circūcisionem interpretantur signum fuisse coercendarum cupiditatum , baptismum signum esse afflictionum . * See more of this in the answer to A. R. infra . Edward Barber . p. 13. Joh. 4. ● . Bullinger adver . Anabap. l. 6. Cum id quod ma●us est infantes habeant , rem scilicet signatam , gratiam Dei & remissionem peccatorum ; quis illis id quod minus est , signum , aquam videlicet , denegabit ? 1 Cor. 7. 14. Edward Barber . p. 17. * Martyr . loc . Commun . cla●● quartae c. 8. Si tantum civilem purt●atem prolis inde susceptae add●x●ris , 〈…〉 quam infideles . habeant ? illocum enim filit si ● matrimoni● procreentur legitimi sunt ; & ut justi b●redes admittuntur . Quare videtur Paulus quiddam aliud indicasse quod liberis infidelium non sit datum , sed quod ad ecclesiam Dei pertineant , & ad electionem 〈◊〉 ▪ p. 823. 824. 1. 6. 20. 2. ● . 11 ▪ * L. 1. de pec . merit , & rem . ● . c. 26. l. 2. de voc , Gent. c. 8. l. ● . con . Pelag. * Cyp. ●p . ad Fidunt . Placuit ut quicunque parvulos recentes ab uteris marū baptizandos negat , anathema fit . * Salvatur omnes qui r●nascuntur in C●risto , insan●es , ●ueri , juvenes , senes . Comment . in c. 6. ad Rom. ecclesia ab Apostolis traditionem accepit etiam parvulis dare baptismum . * L. 10. degen . ad lit c. 23. Consuctudo inquit matris ecclesiae in baptizandis parvuas nequaquam sp●rnenda est , nec ullo modo superflua deputanda , nec omnino credenda nis● Apostoliaa esset traditio . * L. 4. de bapt . infant . Quod universa tenet ecclesia nec conciliis institutum , sed semper retentum est , non nisi authoritate Apostoll●a traditum verissime creditur . L. de pec . mer. c. 26. Harm : conf . sect . 13. c. 20. Iamnamus Anabaptistas qui rigant baptizandos esse infantulas recens natos a fidelibus : nam juxta doctrinam evangelicam 〈◊〉 ●●regnum Dei , & sunt in foedere Dei , cur itaque non doretur iis signum foederis Dei ? cui non per sanctum baptisma initiarontur qui sunt peculium , & in ecclesia Dei ? * Har. conf . sect . 13. c. 12. Datur baptismus etium infantibus qui & ipsi 〈…〉 Christo consecrentur socundum mandatum ejus , sinite prevulos &c. * Confes. Gal. Art. 35. Affirmamus insantes sanctis parentitus natos esse ex Christs authoritate baptizandos . * Artic. 34. Nos . infantes eadem ratione baptizandos & signo 〈…〉 esse credimus , qua ollm in Israele parvuli circumcidebantur ; nimirum proper ejusidam 〈◊〉 infantibus nostris factas . * Artic. 9. Damnan● Anabaptistas qui imp●●●● 〈…〉 , * Art. 13. Retinemus & infantium baptismum quia certissimum est promissionem gratiae etiam ad infantes pertinere . * L. 1. 〈◊〉 . 7. Si quis rebaptizare quempiam de ministris . Catholicae secta fuorie r●t●ctus u●a cum eo qui piacub●ra criman commisit , & hic ●i perfuasum 〈◊〉 ultimo supplicio percellatur . * Gastius de Anabap. error . l. 1. p. 178. Viennae uno die multi ob catabaptismum sub●er● sunt . funibus enim ita ligati erant , ut alier al●●um post se traberet donec omnes pracipites ruerene suffocaren●urque ▪ * How his Chronicle , p. 456. & 579. * Ad Hil. ep . 89. tanto magis pro infantibus loqui debemus , quanto minus ipsi pro se loqui possunt . Obj. 1. Sol. 1. * If they alledge that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a name cōmon to women aswell asmen ; it is true , when the article ● is joyned to it , but the Apostle useth the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 28. & v. 29. ● . Obj. 2. Sol. 1. Obj. 3. Sol. 1. Obj. 4. Sol. 1. * Adhuc in utero positus spiritus accepti gratiam designavit , habuit intelligendi sensum qui exultandi habebat affectum . Cal. l. 4. instie . ● . 16. Quos ●pl●no lucis suae fulgore illustratu● us est dominus , cur non iis quoque in praesens , si ita libueritexigua scintilla irradiaret ? * L. 1. de pec . mer. & remis . c. 9. Dat sui spiritus occultissimam gratiam , quam etiam latenter infundit & parvulis . * Syntag. disp . par . 2. c. de bapt . utraque ipsis inest actu primo non secundo , in semente non in messe , in radice non in fructu ; interna spiritus virtute , non externa operis demonstratione . Obj. 5. Sol. 1. Obj. 6. Sol. Object . 7. Sol. 〈◊〉 . 11. 26. Obj. 8. Sol. 1. * L. de exord . Anabapt . p. 340 Christus simul circumcisus & baptizatus est , nempe dominus amborum populorum , ideo & sacramenta amborum assumpsit . Ser. 4. Ser. 5. Notes for div A41009-e21980 Eras. Adag . Mat. 18. 10. Mat. 7. 10. Gen. 17. 7. * Gastius de Anabaptis . exord . l. 1. 8. Post decimam collationem decrevit Senatus . * Tigutinus aquis mergere eum qui merserit baptismo eum , qui prius emerserat . * How Chron. f. 456. & 579. Gast . p. 178. l. 1. uno die multi ob Catabaptismum submersi sunt ; funibus enim ita legati erant , ut alter alterum post se traberet donec omnes praecipitesruerent suffocarenturque . * Gast . p. 310. Domini in Ropolzsteine decreverunt Anabaptistas cauterio natore , stigmataque dominorum in qu●rum terra peccassent bene expressa gerere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 3. 111 Act. 1. 5. Act. 2. 3. Mar. 7. 1. 1 Cor. 10. Mar. ●0 . 38. 1 Cor. 11. 28. Eph. 4. 5●● 2 Thess. 3. 10. Ioh. 4. 2. Ma● . 18. 10. Supra artic . 2. arg . 7. * Omnes sub nube fuerunt & Christo , aquam petra praebente potati sunt . * Leo de nat . dom . serm . 3. Mysteria pro temporum ratione variata sunt , cum fides qua vivimus nulla fuerit aetate diversa . * Aug. in Iohā tract 26. Sacramenta illa fuerunt in signis diversa , in rebus quae signicabanturparia . Aug. con . Faust. l. 19. c. 14. Illa ●uerunt promissiones rerum complendarum , haec sunt indicia completarum . Such marriages were then forbidden , yet were they marriages and not nullities ▪ Notes for div A41009-e25360 From the 1. Psal. to the 72. where we read , the prayers of David the sonne of Iesse are ended , v. 20. See Thorndike of the service of God in religious assemblies , chap. 7. p. 226. Ioh. 6. 68. a L. de orat . b In serm . 6. c Catec . 5. Mystagogica . d L. 5. de sacram . c. 4. e In 5. orationibus de orat . Dom. f In comm . ad c. 6. Math. Iohan. g In comment . ejusdem capitis , & in homil . l. de orat . dom . h In epist. 121. ad Probum . c. 11. in Enchir. c. 151. l. 2. de serm . dom . mon● . e. 8. i Collat. 9. c. 18. & sequentibus . k Serm. 67. & sequent . l Serm. 6. de quadrages . m L. 5. de Myst. missae , c. 17. n Com. i●e . 6. Mat. & Lu. 11. o Idem . p Idem . * See William Perk. upon the Lords Prayer , pag. 34● . De orat . dom . qui fecit vivere , docuit & orare , ut , dum prece & oratione quam filius docuit apud patrem loquimur , facilius audiamur : agnoscit filii sui verba , cum precem facimus . C. 30. Sine monitore , quia de pectore oramus pro imperatoribus . As I have shewed elsewhere , lib. cui titulus , Romes Ruine . Mat. 28. 20. Joh. 13. 16. 1 Tim. 3. 15. Mat. 16. 18. Pres. Liturg. Latini & Graeci pontifices multa deinceps in suis liturgiis quas jam inde ab Apostolis acceperunt pro re nata vel immutarunt vel addiderunt . Iustin. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orig. l. 6. cont . Cel. Tert. apol . c. 30. Precantes sumus pro imperatoribus vitam prolixam , imperium securum , domum tutam , exercitus fortes , sena tum fidelem , populum probum orbem quietu● ▪ 45. 1. Hieron . cat . viro● . illust . Magdeburg . Cent. Formulas quasdam precationum sine dubio habuerunt . Hist. Eccles. l. 4. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. ib. Formulam precandi ipse omnibus militibus praescripsit . Concil . Lead . 1. Can. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 59. 8 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Con Mil. c. 12. Placuit ut preces vel ora●iones quae●●robatae suc●int in concili●s ab omnibus cleb●●ntur , ●ec aliae omnino ●icantur in ecclesia , nist quae a prudentioribus tractatae , & compositae in synodo fuerint , ne forte liquid contra fidem , vel per ignorantium vel per minus studium fit compositum . Balsamon Annoc . ●n concil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Calv. ep . quod ad formam precum & ri●uum ecclesiae , valde probo ut certa illa extet a quâ pastoribus in sua sunctione discedere non l●ceat . Mat. 13. 21. Eccles. 5. ● . Be not rash with thy mouth , nor let thy heart be hastie to utter a thing before God. Mal. 1. 8. Vipera sic dicta à vipariend● . Ang. ep . 121. c. 11. Quamlibet alia verba dicimas , nihil aliud decimus quam quòd in ista Dominita aratione positum est , recte & congruentèr eramus . The definition of prayer . 2 Pet. 1. 9. Prov. 25. 4. Mat. 26. 44. Eccles. 5. 2. Mat. 6. 7. Ep. 121. H●c negotium plus gemitibus quam sermonibus agitur : plus fletu quam afflatu , Aug. ep . 121. c. 10. Dicuntur fratres in Aegypto crebras quidem habere orationes , sed eas tamen brevissimas , & raptim quodammado ejaculatas ; ne illa vigilanter erecta , quae eranti plurimum necessaria est , per productiores moras evanescat atque hebebetur intentio . Gal. 6. 18. The grace of our Lord Jesus Christ be with your spirit . Plin. ep . ad Trajan . Aristot. de mira●il . auscult . Zanch. in exposit . praecept . 2. Tit. de invocatione . In veteri Romana ecclesia semper mihi placuciunt hec du● : unū , quod precescon cludant per Dominum nostrum Iesum Christum : alterum , quòd exprimant partes mediatoris & actusofficii addentes , per crusem & vnlnera , &c. Gal. 6. 10. 7. 22. Notes for div A41009-e32640 Gustius l. de Anabap. exord . p 35. Catabaptistae sumunt sibi omnes praedicandi officium . See the confession of the Anap . art . 41 , 45. Sleid. com . l. 10 Cuiperdolingus manibus pedibusque reptans per homines confertim stantes in sublimi discurrit , & ino sillis inhalans , Pater ( inquit ad singulos ) te sanctificavit , accipe Spiritum sanct . Cic. Phil. sec. Miror te Antoni quorum facta imitaris , corum exitus non per●orrescere . * Helvetica posterior c. 18. Nemo honorem ministerii Ecclesiastici usurpari sibi , id est , arbitrio propri rapere , debeat : vocentur & eligantur electione Eccle●siastica & legitima ministri Ecclessiae . Et post , Nu● cupant Apostoli omnes in Christum credentes sacerda●tes , sed non ratioone ministerii , &c. Bohemica confes . c. 9. Nulli apud nos permittitur ministerii muner f●ngi , aut ullum sacrum Domini munus administrare nisi hic primae Ecclesiae more atque divinitus constitu●to o●dine ad eam functionem , pervenerit , vacatusque 〈◊〉 & constitutus . Anglica confes . art 6. Ministrum d● cemus legitime voca i oportere , & recte atque ordin praefici Ecclesiae Dei●quo major nobis ab istis fit inj●● ria , quibus nihil saepius in ore est , quam apud nos omne esse sacerdotes , omnes doctores , omnes interpretes Belgica confes . art . 31. Credimus ministros debere a functiones illas suas vocari & promoveri legitim● Ecclesiae electione . Augustana confes . art . 14. De ordine Ecclesiastico docent , quod nemo debet in Ecclesia publice docere , aut sacramenta administrare , nirite vocatus , sicut & Paulus praecipit Tito ut in 〈◊〉 vitatibus presbyteros constituat . Wittenberg . confes . art . 20. Nec permittendum est cuivis , quamv●● spirituali sacerdoti , ut sine legitima vocatione usurp● publicum ministerium in Ecclesia . Nimium multi imperitorum magistri fiunt , priu● quam fuerint doctorum discipuli . In Cant. Canales multos hodie habemus in Ecclesia , conchas paucas ; tantae charitatis sunt , per qu● nobis fluenta coelestia dimanant , ut prius effunde● quam infundi velint , loqui quam audire parati● res , prompti docere quod nunquam didicerunt . Obj. 1. Sol. 1. Obj. 2. Sol. 1. Obj. 3. Sol. 1. * ● ●reg . de cura ●astorali , l. 1. 1. Ab imperi●s pastorale agisterium ●ta temeritate ●scipitur , ●ando ars ar●●um est regi●en animarum . 2 Cor. 2 16. Notes for div A41009-e34580 Pontan . Catal Inter errores Politicos Anabaptistarum recenset hos duos , non licere exercere judicia vel in f●ro contendere , non licitum esse dare juramentum . Sleid. com . l. 10. dicunt non licere Christianis in foro contendere , non jusj urandum dicere . ●er . 4. 2. ●ic . ter . offic . Obj. 1. Sol. 1. Calv. instruct . adv . Anabap. Populus male instructus a suis doctoribus put abat non jurari cum obliquae sumebatur nomen Dei. Comment . in Matth. non prohibet , ae juremus , sed ne ju●emus per creaturas . * Peter Martyr loc . com . clas . 2 c. 2. Legem a nobis exigit , u● ita fideliter & ex charitate si mul vivamus , quo nobis non opus sit juramento . August . Serm. 28. de verb. Apost . Dominus & Ia● cobus ideo pr● hibu●runt jus● jurandum , no ut illud prorsi e rebus humanis tollerent , sed quia cav remus a perj● rio non facil● jurando . Obj. 2. Sol. 1. Obj. 3. Obj. 4. Curtius l. 7. Grecorum cautio est acta consignare , & Deos invocare , nos religionem inipsa fide novimu● qui non reverentur homines , fallent Deos. Cic. pro Ros● . Comaedo . Sol. 1. Martyr . loc . com . class . 2. c. 7. Cum in S●nai darentur tabulae , statim ut lata lex est de perjurio totus orbis est concussus . Jer. 4. 2. Jos. 23. 7. 8. Harm . confes . sec. 19. nempe Helvetica . c. 30. Damnamus Anab aptistas , qui negant Magistrat ui juramenta prestanda esse . Augusta . ● confes . art . 16. Christianis licet exercere judicia lege contrahere , tenere proprium jusjurandum postulantibus ; Magistratibus dare . Etinfra , Damnant Anabaptistas , qui interdicunt haec civilio officia Christianis . Obj. 1. Sol. 2 Chron. 24. 23. Luke 14. 23 Obj. 2. Sol. 1. Obj. 3. Sol. 1. Jos. 7. 19. Exod. 22. 11. Num. 5. 19. 1 Kings 8. 31. Ezra 10. 5. 11 ●ictis Creten●●● , l. 2. de bello Trojan . Can. 21. Gra● . 12. q. 4. c. mandastis . Greg. Ep. 23. ad lustin . & l. 2. Ep. 8. Obj. 1. Sol. 2. Obj. 2. Sol. 1. 2. Obj. 3. Sol. 1. Obj. 4. Sol. 1. Notes for div A41009-e38720 See a Booke lately printed called Mons mortality . Cic. l. 2. de nat . deorum . 1 Pet. 2. 10. Jude 8. Calv. instruct . adv . Anabap. En Apostolorum verba , quae tam proprie conveniunt Anabaptistis , ut n●ominatim de ipsis praedicta videantur . * Catul. haeret . Anabaptislae , quorum proximus superiore tempore author fuit Thomas Monetarius seu Munzerus , commoverunt seditionem rusticam , per Germaniam , Alsatiam , & Sweviam ; ubi ad 150000. fuerunt trucidati . Judges 17. 6. 18. 1. Iudges 21. 25. * Instruct. adv . Anab. Est bellum gerere cum Deo , delecore affice●e quod ipse honor avit , & quod a Deo extollitur pedibus conculcare ; neque vero breviore compendio mundi ruinam moliri , & lat●ociniorum licentiam summam ubique introducere possent ; quam cum reipublicae administrationem ac gladii 〈…〉 . al. opusc . 481. 1 Cor. 7. 20. Ad Bonif. Ep. 50. Aliter ser●●it Rex quia homo est , aliter , quia etiam & Rex est : quia homo est , ei servit vivendo fideliter ; quia vero etiam Rex est , servit , leges justa praecip●entes , & contraria prohibentes , conveniente vigore sanciendo . In hoc ergo serviunt Domino Reges , in quantum sunt Reges , cum ea faciunt ad serviendum illi quae non possunt facere nisi Reges . Obj. 1. Sol. 1. Prov. 8. 15 , 16. Apoc. 19. 16. Matth. 22. 21. Jo. 19. 11. Obj. 2. Sol. 1. Instruct. adv . Anabaptist . Non idem est Apostolarum , & principum officium : na●● in illa nulla Dominatio ; Christus aut nihil aliud quam alter● ab altero discernere vol● Obj. 3. Sol. Obj. 4. Sol. Obj. 2. Sol. Obj. 8. Sol. Flor. Epit. Livii . a Helvetica posterior c. 30. Magistratus omnis generis ab ipso Deo est institutus , ad generis humani pacem , ac tran quillitatem , ac ita ut primum in mundo locum obtineat . Sicut Deus salutem populi sui operari vult per Magistratum , quem mundo velut patrem dedit : ita subditi omnes hoc Dei beneficium in Magistratu agnoscere jubentur . Honorent ergo & revereantur Magistratum tanquam Dei Ministrum , ament cum , faveant ei , & orent pro eo tanquam pro patre ; obediant item omnibus ejus justis & aequis mandatis : Religionis cura inprimis pertinet ad Magistratum sanctum . Damnamus igitur Anabaptistas , qui ut Christianum negant fungi posse officio Magistratus ; ita etiam negant quenquam à Magistratu justè occidi . b Quilibet igitur Christianus Magistratus ( in quorum numero & nos esse cupimus ) omnes vires eò dirigat , ut apud suae fidei commissos nomen Dei sanctificetur , regnum ipsius propagetur , ipsiusque voluntati cum seria extirpatione scelerum vivatur . Hoc officium semper etiam Gentili Magistratui injunctum fuit , quanto magis Christiano Magistratui cōmendatū esse debet , ut vero Dei Vicario . Basil. cons. ar . 7. c Bohemica confess . c. 16. Ex sacris literis docetur , Politicum Magistratum esse Ordinationem Divinam , & à Deo constitutum , qui & à Deo originem suam ducat , & efficacitate praesentiae , & auxilii hujus perpetui conservetur , ad gubernandum populum in iis rebus quae ad hanc in terris , & corporis hujus vitam pertinent ; universi & singuli in omnibus , quae Deo tantum non sunt contraria , eminenti potestati subjectionem praestent , primum Regiae Majestati , postea verò omnibus Magistratibus , & qui cum potestate sunt , sive ipsi per se boni viri sunt , sive mali . d Gallica confess . art . 39. Credimus Deum velle mundum legibus , & politia gubernari , ut aliquae sint fraena quibus immoderatae mundi cupiditates coerceantur : ideoque constituisse regna ; respublicas , & reliquas principatuum species , sive haereditario jure obveniant , sive minus ; ideo gladium in Magistratuum manus tradidit , reprimendis nimirum delictis , non modo contra secundam tabulam , sed etiam contra primam commissis . e Credimus Deumoptimum maxim : ob generis humani corruptelam atque depravationem Reges , Principes , & Magistratus constituisse : velléque ut mundus hic legibus ac certa politia gubernetur , and coercenda hominum vitia , & ut omnia inter homines recto ordine gerantur . Idcirco Magistratus ipsos gladio armavit , ut malos quidem plectant poenis , probos verò tueautur . Horum porrò est non modò de civili politia conservanda esse sollicitos , verùm etiam dare operam ut sacrum Ministerium conservetur , omnis Idololatria & adulterinus Dei cultus è medio tollatur , Regnū Antichristi diruatur , Christiverò Regnū propagetur . Quamobrē Anabaptistas & turbulētos omnes detestamur , quí superiores Dominationes , & Magistratus objiciū● , jura ac judicia pervertunt , bona omniacom . faciunt , ac denique ordines ōnes , ac gradus , quos honestatis gratia Deus inter homines constituit , abolent aut confundunt . Belg. con . art . 36. f Augustana confess . art . 16. Legitimae ordinationes civiles , sunt bonae opera & ordinationes Dei , sicut Paulus testatur , Rom. 13. 1. Damnant Anabaptistas , qui interdicunt haec civilia officia Christianis , Damnant & illos , qui Evangelicam perfectionem collocarunt in desertione civilium officiorum , quum Evangelica perfectio sit spiritualis ; hoc est , consistat in motibus cordis , in timore Dei , fide , dilectione , obedientia . g Saxonica confess . art . 23. Docemus in tota doctrina Dei per Prophetas & Apostolos tradita affirmari ordinem politicum , leges , judicia , Magistratus , & legitimam societatem hominum , nequaquam casu existere in genere humano ; sed immensa bonitate Dei propter Ecclesiam : conservari , & Magistratui politico subditi debent obedientiam , non solum propter iram , id est metu poenae corporalis , qua afficiuntur contumaces ab ipsis Magistratibus , sed etiam propter conscientiam , id est contumacia est peccatum offendens Deum ; & avellens conscientiam à Deo. Et paulò post . Cum Magistratus sint inter praecipua Ecclesia membra , videant ut judicia in Ecclesia rectè exerceantur , sicut Constantinus , Theodosius , Arcadius , Mattianus , Carolus Magnus , & multi pii Reges curaverunt recte exerceri judicia Ecclesiae . h Suevica conf . art . 23. Docent fungi Magistratu munus esse sacratissimum , quod quidem homini divinitus contingere possit ; unde & factum sit , quod qui gerunt publicam , potestatem Dii in Scripturis vocentur . Item : obedientiae quae exhibetur Magistratibus , inter primi ordinis bona opera locum dant ; & docent hoc unumquemque studiosius sese accommodare publicis legibus , quo sincerior fuerit Christianus fideque ditior . Notes for div A41009-e42820 Quelque choses . Hay . comp●nd . Eccles. Hist. Aug. de haeres . ad quod-vult Deum . Capite arido & macilento ac si esset ligneum . a Theod. Hist. l. 1. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Simlers praef . Bulleng . lib. 6 adv . Anabapt . Pestis haec non tantum Germaniam , sed & Italiam , & Galliam , ●●●dudum pervagat● est , & 〈◊〉 etiam renascenti apud Anglos Ecclefiae Christi plurimum negoti dedit . c Lips. de Constant. Rato rectaest lumine spiritus directa . d Daniel 12. 1 Kings 13. 33. e History the Anabaptists . f Sleid. Commen . l. ● Idem Prophe mandabat ne ullum deince librum haberent aut sibi ●varent praet sacra Biblia● reliquos om● in publicum referri jussi● & aboleri ; ● se mandatu● Divinitus a● cepisse diceb itaque mag● numero libr● deportati slamena fuerunt omnes ● sumpti . g Apoc. ● 11. Gast . l. de Anabapt . error . ● . 75. De eruditione ●uid speran●um , ubi incitia & , ut pisi ●quuntur , sim●licitas docen●ium summa ruditio est ? Contradictions 〈◊〉 the doctrine ●nd practises of ●e Anabap●●sts . h Virg. Aen. 4. Cor. 14. 15. Matth. 5. 5. Tim. 6. 16. Vale●ius Maximu . l. 1. c. 2 Minos Creten sium Rex in quoddam prae altum specus 〈◊〉 cedere soleba● & in eamorat● tanquam a Jo●ve , a quo seor tum ferebat , tradi●as sibi le●ges praerogabet●● . Numa Pompilius , ut P. R. sac●is obligaret , volebat videri sibi cum Dea Aegeria congressus esse nocturnos ejusque monitu accepta Diis immertalibus sacra i●stitue●e . Bullinger adv . Anabap. l. 1. c. 2. Helcesai●ae glo●iabantur librum ipsis coelitus demissum esse , quo mysteria resque divinae continerentur ; qu● quisquis recitari audisset , eum peccatorum veniam consequi . Gui de Bres . l. 1. cont . Anabap . Ils songoyent des sor ges , & disoyent que par visions ilsparloyent familierement aevec Dieu , & preschoyent te●s songes pour veritables , & comme Oracles divins a leurs Disciple . Sleid. Comment . l. 5. Certissime v●bis confirmo Deum nobis affutu um , nostramque fore victoriam : N●m ipse coram 〈◊〉 promisit ipse , & qui fallere non potest aut mentiri , jussit , ut ad hunc modum rem aggrediar mulcatato Magistratu●e vos perterrefaciant machinae bellicae ; pilas enim omnes quas illi tormentisin nos ●●cient , veste mea sum excepturus . Aspicite signum , & testimonium illius in nos perpetuae bene volenctiae ; tolli●e oculos & arcum coelestem mihi ce●ite , cum enim in vexillo nostro sit idem depictus arcus ; clare significat Deus hoc simulacro se nobis affutum in pralio . Orit●r Propheta novus aurifex , is convocata multitudine commemorat patris coelestis hoc esse mandatum , ut imperium totius orbis terrarum Johannes Leid●nsis obtineat . Sueton. in Cal●g . Bencius orat 3. Lib. 1. de Ex● ord . Anabap. p. 152. Addam stultitiae quoddam & temeritatis exemplum : mu● lier quaedam obsidionis tem pore inventa est , quae se Episcopo facturam polliceretur , quod Judit● Holoferni , &c. Gastius l. 1. p. 12. Abbarella hoc utuntur praestigie ; dejicit se aliquis aliquo Catabaptista , perinde acsi Epilepticus esset ; spiritum qua● diutissime potest retinet ac se in exstasi esse simulat , horrendam praebere speciem aiunt qui viderunt , &c. ●atth . 10. 1. ●ark . 1. 27. & ●3 . 11. c. 6. 7. ●atth . 8. 31. ●●ames 1. ult . Pet. 2. 14. ●eron . ad Cres. Simon Magus ●aeresin condidit Helenae merctricis odutus auxilio , &c. Cap. 17. 19. See Taxa Camerae Apostolicae . Pontan in Catal . Sleidan . Comment . l. 10. Dogmata proponit Concionatoribus , viz. virum non esse devinctum uno conjugi , &c. Gastius , l. 1. de Anabap. Exord . p. 25. Non est adul erium apud nos , cum enim unum eundemque spiritum habeamus , nihil potest apud nos fieri , quod peccatum sit : ut enim unumhabemus spiritum , ita unum corpus sumus . Gastius de Exer. l. Anabap . l. 1. Sancto Galli publice animadversum est in pullas duas , quae donec ad Catabaptistas descisce , ent , inculpatae pudicitiae fuerant , sed simul atque corpus in Catabaptismum immerserant naufragium passae sunt virginitatis . Hist. Anabap. c. 3. See the printed Relation , two years since published . Sueton. in vit . Tiberii . Lutum sanguine temperatum . Job . 7. 20. Apoc. 9. 11. John 8. 44. Eras. Adag . L. 1. p. 22. Immane par●●cidium quod Germanum in Germanus in Germanum f●atrem admisit , in sancto Gallensium agro , quis quomodo poterit memorare ? advocat f●ater fratrem nihil tale cogitantem in patris , matris , sororum , totiusque familiae consessum , jubet ut in medio genu deponat ; ut autem iste in genua sese demisit , corripit frater ensem quem in hoc attulerat , atque per fratris jugulum protenus adegit , caputque detondit , quod parentum pedibus advolutum pecto●a exanimat ; e reliquis corporis trunco magna ●●uor●s vis emanat , concidunt atque amentia ●mo●iuntur quotquo● adsunt . History of the Anabaptists . c. 3. ●c . pro Rosc. ●mer . ●sui in cule●● vivos , & 〈◊〉 mare projici . ●uson . acet & ex●p . sacrilegi ●hiusam bi●re coguntur , ●a pota ter●es minasque 〈◊〉 pentum ob●vari aiunt , 〈◊〉 ut mortem ●i ex metu ●●sciscant . ●●m . 2. 2● . Cap. 3. v. 8. 9. Justin. hist. l. ● Xerxes ante navalem congressionem 4000. Armatorum Delphos a● Templum Apollinis diripiendum misit , quae tota manu● nubibus & fulminib●s deleta est . Eras. Chil. Dan. 5. 5. Theod. Eccles. Hist. l. 3. 11. Felix sacrorum vasorum magnificentiam conspicatus , Ec●c , inquit , quam sumptuosi● vasis filio Mariae ministratur . Cap. 12. Sed isti impii non diu post paenas persolverunt Faelix de●epente flagelliocoelitus impacto sanguinem dies noctesqque ex ore fudit , flatimqque extinctus est ; lulianus confestim in gravem morbum delapsus , visceribus put redine exesi interiit , & s●eleratu●● ejus 〈◊〉 inst●●mentum blasphemiae p●●tis illius ad flercus ejicicndum natae locum obti●uit . Sleid. Com. l. 1o Ae●em Di●● Mauricci suburbem invadunt , & cum vicinis omnibus aedificii●●ncendunt , de●nde Templa omnia di●ipiunt . Hist. Anab. c. 3. Eccles. 9. 1. 2. Psal. 58. 10. Psal. 9. 16. Numb . 16. 31. Acts 13. 11. Hayn . Compend . Eccl. hist. ● . 1. Hieron . in Ca●al . ●ontan . Catal. ●oeret . er Germani●n , Alsatiam 〈◊〉 Sueviam ●50000 . ●erunt truci●ti . Krechting . Sleid. Com. lib. 10. Alligantur palo , aderant binae carnifices ac forcipes igniti & per horum & amplius lacerati transactis demum per pectora mucronibus & caveis serreis illigati singuli ad summam turris urbis exponuntur penfiles ; Rex quidem medius & quanta est bominis statura sublimior illis Idem verbis parum mutatis habet Pontan . in Catal. h●eret . Notes for div A41009-e48390 Nat. Hist. l. 32. cap. 10. Lucerna si sepiae atrament● incendatur astantium vultus alioqui formosos hor●ibiles , & Aethiopicos videri facit . Ingerunt primum verba veritatis ut virus falsitatis introeat . Dan. 4. 25. 32. Mat. 22. 21. Luke . 11. 42. 1 Cor. 9. 9 10. For it is written in the Law of Moses , thou shalt not muzzle the mouth of the oxe that treadeth out the corne : doth God take care of oxen ? or saith he , is it altogether for our sakes ? no doubt this is written , that he that ploweth should plow in hope , and he that thresheth in hope shall be partaker of his hope . * Gal. 6. 6. Serm. de temp . Mat. 28. 18. 19. Mark 16. 16. Acts 2. 37. 38. et . 8. 36. 37. 38. et . 18. 8. John 3. 22. Matth. 13. 52. * Sleid. Com. l. 5. Luthe●us Mulhusium Literas dat graviter mon●t ne recipiat Muncerum hominem seditiosum , recte facturum Senatum si roget ex ipso quis docendi munus ipsi commiserit , quis evocarit ; & si Deum nominet authorem tum jubeat hanc suam vocationem aliquo evidenti signo comprobare ; quod si representare non possit , ut tum repudi●tur ; hoc enim esse Deo proprium alque familiare , quoties formulam consuetam & rationem ordinariam velit immutare , ut tum voluntatem suam aliquo signo declaret . ● Cor. 24. 25. Ferunt rana● lam pade supra lacum in quo tumultuantur appensa , illius fulgore repercussas conticescere . Aristoph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
A58206	----	Anabaptism routed: or, a survey of the controverted points: Concerning [brace] 1. Infant-Baptisme. 2. Pretended necessity of dipping. 3. The dangerous practise of re-baptising. Together, with a particular answer to all that is alledged in favour of the Anabaptists, by Dr. Jer. Taylor, in his book, called, the liberty of Prophesying. / By John Reading, B.D. and sometimes student of Magdalen-Hall in Oxford. Reading, John, 1588-1667. 1655 Approx. 527 KB of XML-encoded text transcribed from 111 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A58206 Wing R443 ESTC R207312 99866370 99866370 118641 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58206) Transcribed from: (Early English Books Online ; image set 118641) Images scanned from microfilm: (Thomason Tracts ; 128:E845[14]) Anabaptism routed: or, a survey of the controverted points: Concerning [brace] 1. Infant-Baptisme. 2. Pretended necessity of dipping. 3. The dangerous practise of re-baptising. Together, with a particular answer to all that is alledged in favour of the Anabaptists, by Dr. Jer. Taylor, in his book, called, the liberty of Prophesying. / By John Reading, B.D. and sometimes student of Magdalen-Hall in Oxford. Reading, John, 1588-1667. [16], 204 p. Printed for Thomas Johnson, at the Golden Key, in Saint Pauls Church-yard, London, : 1655. A reply to Taylor, Jeremy. Theologia eklektikē (which is commonly known as the 'Discourse of the liberty of prophesying'). Annotation on Thomason copy: "July. 6". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Taylor, Jeremy, 1613-1667. -- Theologia eklektikē -- Early works to 1800. Baptism -- Early works to 1800. Infant baptism -- Early works to 1800. Anabaptists -- Controversial literature -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-00 Aptara Keyed and coded from ProQuest page images 2001-07 Jason Bredle Sampled and proofread 2005-03 Melanie Sanders Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Anabaptism Routed : OR , A SURVEY of the Controverted Points : Concerning 1. Infant-Baptisme . 2. Pretended Necessity of Dipping . 3. The dangerous practise of Re-baptising . Together , With a particular Answer to all that is alledged in favour of the Anabaptists , by Dr. Jer. Taylor , in his Book , called , The Liberty of Prophesying . By John Reading , B. D. and sometimes Student of Magdalen-Hall in Oxford . LONDON ; Printed for Thomas Johnson , at the Golden Key , in Saint Pauls Church-yard , 1655. To the Right Worshipful Sir WILLIAM BROCKMAN KNIGHT ; And to his truly vertuous Lady The LADY ANNE BROCKMAN . THIS Antiphrastical age perverting terms to contrary meanings , calling Truth Falshood , Falshood Truth , Vertue Vice , and Vice Vertue , &c. not only minds us of Ephesian Wolves and spekers of ●perverse things , a but evidently shews , that the time of which the Apostle warned , is not instant but extant . The deaf Adders will not be charmed , or hearing b endure sound doctrine ( c that 's bitter to the wicked ) but after their own lusts heap up to themselves Teachers ( like Jeroboams d Priests of the lowest of the people ) having itching ears . e f We have so much experience hereof , that we cannot but know that for the loud-crying sms of this Nation proceeding from contempt of his Word and Ministry , the Lord hath smitten many tongues and ears with a worse then g Egyptian plague , a spiritual h botch , scab , incurable itch , madness , blindness and astonishment of heart , so that they i hate the light and learning , k because they would have all like themselves , that their ignorance might lie hid in one common darkness , unreproved , undiscovered ; all which like a shril Trumpet from the clouds of heaven , sounding lowder and lowder , gives the alarm to all faithful Ministers to l take heed to themselves and to all the stock over which the H. Ghost hath made them overseers : spiritually furnished , like those repairers of the Temple , both for m building and defence , taking to them the whole n armour of God , that they may be able to stand . I may safely say , no one age ever felt such various oppositions of truth ; Satan seeming in former times but to skirmish , but now to storm the o beloved City and Tents of the Saints with all his Legions of errours drawn up into one body : of all which none more infest or hinder our work , then those Moabites and Ammonites ; p who contrary to Gods ordinance , have intruded into the work of the Temple , pretending to build with us ; saying with those enemies of Israel , q We seek your God as ye do . Now the noon-tide Devil is on the Stage in his last scene , whose part is ( if it r were possible ) to deceive the very Elect. To which no ordinary dress can now fit him or his Ministers ; it must be ( and so is ) some close semblance of sanctimony , in which the Saints delight ; without which Satan could not easily take them , with which he often doth ; whilst s incautiously credulous , they are deceived by those whom they esteemed t good . The hunters of Ostriches used to dress themselves up with their feathers , imitate their motions , and scatter grains of seeds before them ; so the false u Apostles , deceitful workers , seduce by transforming themselves into Apostles of Christ , Ministers of righteousness ; scattering out of their delightful bags , seeds of dangerous Heresies and Schisms . Why I undertook this polemical task , you know who were present at my first imbarquing in this controversie ; as also many of my reverend brethren , who afterwards importuned me to the first part hereof . If any ask , why it comes out so late to publike view ? let the false v Zibaes answer ; I can conjecture but not resolve ; it is now about two years since it was much desired , fairly promised , and accordingly sent to one Press ; where the x children were come to the birth and there was no strength to bring forth . Why I write after so many , so much more able to defend the truth , might possibly put me to the Oratours quaere● y What is left for me to do ? but new adversaries arising , giving fresh assaults , and impudently affronting and challenging me in my publike charge to answer them ; what could I have answered the Lord , if seeing the Wolf coming into the fold , I had withdrawn or betrayed the soule of my● Auditors ; who might possibly have thought our cause deserted , for which none durst plead . All lovers of truth owe it respective defence : and too much caution cannot be in things of so great moment as salvation of z souls . No man rationally asketh , What need we two eyes who can see with one ? I am far from pleading universality for defence , or multitudes for Patronage of truth : let our adversaries reckon themselves many , and think that — Illes Defendit numerus , junctaeque umbone Phalanges : They have many Writers ; but if the cause be weighed by Scripture and solid reason , then as a Elisha said , they are more with us then with them : yet I heartily wish that many more would shew themselves on our part , and neither betray the truth by their silence , who can seasonably and ably speak in its defence , nor encourage the adversaries thereof by such a Laodicea-like lukewarmness as shews a dangerous symptome of neutralitie . For my part I cannot but be conscious of much disabilitie , yet dare not but endeavour to defend the b truth : for this , let whoso will condemn or acquit me ; God is all-sufficient . Such as these endeavours are , I submit to the judgment of the c Church of God , the pillar of truth , and dedicate them to you who love the truth ; and by Gods assistance : d will not be negligent to put you alwayes in remembrance of these things , though you know them , and be established in the present truth ; yea , I think it meet , as long as I am in this Tabernacle . God alone gives the e encrease : To him be f glory in the highest , and on earth peace , good will towards men : to you and yours , constancie in the truth , and happiness temporal and eternal ; which is the daily prayer of Decemb. 8. 1653. Your faithful and affectionate Servant in the Lord Jesus JO. READING . The Preface to the Christian and Candid Reader . GGood Reader know , that as I was addressing my self to discharge a publike Engagment , for writing something in answer to certain Objections made against Paedobaptism , there came to my hand from a friend , a Treatise under this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Liberty of Prophesying , &c. in the 18 section whereof , I finde , A particular consideration of the opinion of the Anabaptists ; In which part of this Florelegie , or flowers and selected points of Divinity , are not onely some stingy expressions , but also such a wilful or incautious collection of wilde Vines , as may cause the children of the Prophets not unjustly to cry , Mors est in ollâ . It was truly reported by some judicious Divines , who had perused the same , that there are many dangerous stumbling-blocks to weak Christians , and subtil arguments for defence and animation of the Anabaptists , being cloathed with so much wit , sophistry and learning , as indeed make the Piece a very shrewd Bug-bear , formidable to many ; yet in truth 't is not much unlike that Cuman-beast , which going up and down in a Lions skin , frighted many , which being pulled off , the silly Animal appeared more ridiculous then dangerous . Being therefore exhorted by sundry of my reverend brethren , to answer the Arguments herein laid down by way of Plea ( I hope rather tentatively , then dogmatically ) and being perswaded , that in so doing I might in a great part satisfie my engagement , the learned Author having said much more , or in more plausible terms , then ever the Anabaptists , for ought that I have ever seen or heard have yet alledged for their own opinion , I have adventured so to do . And now concerning my learned Antagonist , although I hope he let fall these things , as Boaz Reapers , on purpose that some might for good advantage to the truth of Christ glean after him ; yet seeing he hath so sharply and strenuously pleaded against the same ; that Religion may say of her hurts on some less armed parts , Thus was I wounded in the house of my friends : And we may say in these giddy times , as Joshua to him whom he spied with his drawn sword by Jericho , Art thou for us , or for our adversaries ? and seeing that they who for private ends and interests carry arms and ammunition to any known and professed enemies , are justly made lawful prize , at least , if taken ; we must lay by all personal interests , with a magis amica veritas ; and he ought to be patient if he meet with any more rough and unpleasing language then he useth to receive , or I love to give . Concerning this whole peece , I have no more to say , then that of Venerable Beda , concerning the Book of Bishop Julian to the Reader , let him so gather the grapes , that he may beware of the thorn ; that is , let him in his sayings , search and choose out the wholsom sense , so as with no less care he may avoid the unwholsom . He doth but plead , and so pretend to a lawfulness of biting us , from the priviledge of custom ; and so in reason must expect the like returns : If he that dresseth himself up in a Bears skin , to make others or himself sport , be seriously baited , whom hath he to blame but himself ? What this Authours councel was , thus to write that which himself condemns , and of which he saith , it is A Doctrine justly condemned by the most sorts of Christians — I know not ; but do heartily wish , that if he have not yet repented of digging this pit , whereinto divers are fallen , not without great and apparent hazard to their souls , he timely may ; if he have come to some second better thoughts , he may do commendably to cover it with some seasonable endeavour , that no more may fall by the stumbling-block which he hath laid before them : I wish he would revise his own writings with some judiciary severity , as St. Augustine speaks , so that those things which his self liketh not in his plea , he might mark and censure : he need not be informed , but may be remembred , that true repentance is inseparably united to a sincere desire , & faithful endeavor to satisfie and make a mends ; neither is he to learn what that great light of the Western Church saith : — No man , ( saith he ) that 's wise , will therefore presume to reprove me , because I reprehend my own errours : but if he shall say , I ought not to have said such things which should afterward even displease my self , he saith true , and doth as I do ; for he reprehends those very things which I also do ; for neither ought I to reprove them , if I ought to have said them : What he did in his Retractations , many good and learned men have done , because they loved Gods truth and honour more then their own reputations : and whosoever can truly say with S Peter , Thou knowest that I love thee , ought no more to be ashamed of the fruits of Repentance , then Peter was : It is no dishonor to amend , and turn to better , and therefore it cannot but be safe to give God his due honour , and security to those souls who have strayed , been misled , or scandaled by this Patronage of untruth , by acknowledging the truth , and disavowing a known errour . He denyeth Christ , who is silent for fear or favor of men , when and where he ought to speak in defence of his truth ; how much more he that doth omnes nerves intendere , in the opposition thereof ? possibly the Authour had some better intention and aim then appears to the Vulgar ; but 't is true , it skilleth not with what intention one doth that which is evil , and ought not to be done ; because facts are seen , but the minde is not . Let the good Reader take notice , that in the conclusion of this Plea , the advocate saith , That men have disputed against them ( the Anabaptists ) with so much weakness and confidence , that they have been encouraged in their errour more by the accidental advantages we have given them by our weak arguings , then by any truth of their cause , or excellency of their wit : And I conceive that he will think with me , that it should be a motive to him , to whom God hath given more excellency of art and nature to defend the truth which he hath opposed , lest otherwise he sacrilegiously eclipse Gods honour , by a kinde of Interposition of that body which shineth by no other light then that which God lent . If he that hid his Masters talent , so that it did neither good nor harm , yet heard his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what ( except in case of timely repentance ) may they expect , who with those many talents which their Master entrusted to them , have assisted and furnished the known enemy with arms against their Master ? Consider what I say , and the Lord give you a right understanding in all things . Lastly , I have to entreat the well-affected Reader , not to misdeem some repetitions of the same things ( in cases of such conflicts unavoidable ) wherein the adversaries often striking at the same parts , requires the same or the like wards for defence of the truth : And now the God of all grace , who hath called us into his eternal glory by Christ Jesus — make you perfect , stablish , strengthen , settle you : To him be glory and dominion for ever and ever . AMEN . AN Antidote against Anabaptisme : OR , Animadversions on that part of the liberty of Prophecying , which sect . 18. pag. 223. beareth this Title , A particular Consideration of the opinion of the ANABAPTISTS : — Their denying Baptisme to Infants , although it be a Doctrine justly condemned by the most sort of Christians , upon great grounds of Reason ] WE say , That denying Baptism to Infants , is justly condemned by all true Christians ; we cannot understand them to be such , who renounce their Saviour Christ by a pretended Baptisme in their rebaptizing never warranted by precept , or example in holy Scripture , or those who by their Doctrine annull and make void their Baptisme by a kind of self-excommunication . Again we say , Th●t to condemne the Doctrine of Anabaptists upon great grounds of Reason , seems to lay too narrow a ground , and possibly too unsound a foundation for our profession ; specially , if we consider what is here said , Sect. 10. Num. 2. concerning the pretended authority of Reason , and following his guide so far as his Reason goes along with him , — Or , which is all one , he that follows his own Reason , &c. which guidance by Divine Revelation , and I know not , what other good means he meaneth , he saith , hath great advantages — But to leave ambiguities of words , and confusion of senses ; we affirm , That the word of God is our ground and guide in matters of Faith and Religion ( which even the greatest pretenders to humane authority , and undervaluers of holy Scriptures , do acknowledge in their soberer fits ) and that the Spirit of God illuminateth the elect whom he calleth , guideth , and enableth to obedience , against the dictates of carnall reason , and the corrupt affections of●flesh and blood . If he mean any other Divine Revelation then that which is consonant to the known and invariable Rule of Gods word , I know not what greater advantage Satan could desire for leading beguiled souls to hell blindfold , then to find them following their own reason , and putting their salvations upon pretended revelations ; our faith is on Gods truth , not humane Reason ; which , in this life , is not so absolutely purged from the contagion of sin , ignorance and error , since the Apostles being furnished with infallibility of Spirit , but that it is subject to some errors : and therefore though we disclaim all blind obedience to man in acts of Religion , yet we submit to God in believing every thing which he saith ; adoring his Truth , which we cannot by any strength of humane Reason examine . Moreover we say , seeing that only may , and can be the ground of our Faith , which cannot erre , or be false ; and seeing that we are built upon the foundation of the Apostles and Prophets , Jesus Christ himself being the chief Corner-stone , Ephes. 2. 20. we cannot consent to be taken off from that infallible certainty , and to be set upon the moveable and loose sand of onely Great grounds of Reason , or any thing lesse known , certain , and infallible then the holy word of God , which we know cannot deceive us . It will neither be unpleasant nor unprofitable to draw a short Scheme of plea for each party , the result of which possibly may be , that though they be deceived , yet they have so great excuse on their side , &c. ] Surely unpleasing to God it is to make sport with matters of so high concernment , and to play with holy things ( for so this plea must be , except you are in earnest for the Anabaptists ) or for fear or favour of men , so to temporize , as thereby to endanger ( as much as you can ) the Cause and Truth of Christ. And how it can be either pleasing to any good Christian , which displeaseth God , or profitable which causeth any to erre from the truth in pleading for that which you acknowledge to be a Doctrine justly condemned — I confesse I understand not . Possibly Joash would here have replied to such a short Scheme of plea , — will ye plead for Baal ? That their error is not impudent or vincible . ] To say an impudent error , is but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and impropriety of speech , which in more exact expression I suppose you would render , they are not impudent in defence of their error ; If so , I onely appeale to experience . As for that which you say — They have so great excuse on their side , that their error is not — vincible , seems a contradiction in the adject ; who believes any error to be invincible , who believeth that Christ ( the Truth . John 14. 6. ) hath sufficiently delivered that heavenly light in the Gospel , which ( though God permit it sometimes to be clowded ) shall shine clear , and the gates of Hell shall not prevail against it ; but it shall put to flight and overcome every darkness of error , specially in things pernitious , and about the foundation . I say not , to the sense of those whom God justly giveth over to strong delusions , that they may perish who receive not the love of the truth that they might be saved ; but to the Goshen and Israel of God , appointed to salvation : How else should it be , that our faith should be the Victory that overcometh the world , except it be in the invincible truth and faith in him who hath overcome the world ? John 16. 33. For by World , Christ here meaneth and comprehendeth all that which is contrary to the salvation of the Elect , specially those falsehoods and errors , which Satan by any means broacheth to corrupt and overthrow the true Faith. See Heb. 11. 1 , &c. Mat. 16. 8. The Baptisme of Infants rests wholly on this Discourse . ] If that were true , your plea for Anabaptists were lesse condemnable ; but the contrary will appeare in due place . But whether they have originall sin or no — ] Indeed the Pelagians ( an old Sect of Hereticks ) denied that Infants were born in originall sin : And Celestius affirmed , That Adams sin hurt onely himself , but not mankind . And others , that Infants are born in the same state in which Adam was before his transgression : But the holy Scripture plainly condemnes this Heresie . See Job . 14. 4 - Psalm 51. 5. John 3. 5. 1 Cor. 15 50. Rom. ● . 12. 1 Cor. 15. 22. Eph. 2. 3. So do all the Reformed Churches , and Papists too , vid. Bellar. l. 4. de amissione gratie , & stat . peccati . Besides woful experience teaching us , that children die ; demonstrateth , that they brought that guilt into the world with them which subjected them to the sentence of death , and participation of the punishment of Adams sin , which could not be , except they were partakers of his guilt , because God is just . That they have contracted the guilt of Adams sin , you confesse , pag 230 , Num 16. — Infants cannot by any act of their own , promote the hope of their own salvation , which men of reason and choyce may , by acts of vertue and election . Faith and hope of salvation are not of our selves , but the gift of God , Eph. ● . 8. And what hope infants have or acts of reason , how God applieth the merit of Christ to Infants , who became an infant that he might also save them ; is a secret unknown to me ; and therefore I do neither anxiously enquire , nor rashly determine . That men of reason and choyce may promote their hope of salvation by acts of Vertue and Election , must cautiously be understood ; seeing they neither can do any thing hereto , as they have reason or election ; both which are naturall , and so corrupted , that they are utterly inactive to any moral good , without the help of Gods preventing and quickning grace supervenient . The Scripture is expresse : You hath he quickned who were dead in trespasses and sins , — and were by nature the children of wrath , even as others , &c. It is neither of him that willeth , nor of him that runneth , but of God that sheweth mercy . — And where he said , Work out , or finish your salvation , — we may not think it dependeth on our works , or of our own ability ; for , saith he , it is God which worketh in you both to wil and to do , of his good pleasure . Lest we should think our selves excused from our uttermost endevour , whom he hath made voluntary agents , and in some part repaired in our regeneration , he requireth that we work , that we receive not that grace in vain , that we so run that we may attain ; yet that we may not think that this is , or can be by any choice or ability of our own , he telleth us presently , it is God which worketh in us , all which he requireth of us ; and so good works which follow the justified person , being fruits of our calling and election , give us a comfortable hope thereof . Yet is it most true that God alone according to his abundant mercy ( not our merit ) . bath begotten us again to a lively hope , 1 Pet. 1. 3. and that if we do these things , we shall never fall . You say again , That God requires nothing on mans part , but that its efficacy be not hindred . ] This Proposition , though plausible , yet is unsound , as may appear by that which hath been said : to which I add ; It is indeed required , that we do not ponere obicem , by unbeliefe impenitency , contempt of Gods ordinance , &c. but he that saith , Cease to do evill , saith also , Learn to do well . So the Apostle exhorteth — To give all diligence to make your calling and election sure : for if ye do these things ye shall never fall . And indeed this is the end of our implantation into Christ by Baptism , that we should walk in newness of life ; and no doubt but God requireth of his Israel , that they should not quench the Spirit , or ponere obicem , in that he said , Circumcise therefore the foreskin of your heart , and harden your necks no more , Deut. 10. 16. Yet he requireth them to fear the Lord their God , to walk in all his ways , — to keep all the commandements of the Lord — v. 12. 13. And into the same covenant are children admitted by baptism , which bindeth them on their first abilities to perform the same , though for the present they are no more active then circumcised Infants were , who were received and sealed into the present covenant of future faith and obedience . Then ( you say ) there is a necessity that they should be brought to baptism , there being an absolute exclusion of all persons unbaptized . ] There is a necessity of Baptism in respect of Gods ordinance , which bindeth us to administer it : but we affirm not such a necessitatem medii , that all they should be absolutely excluded from the Kingdom of Heaven , who die without baptism , as many infants do . That uncharitable opinion we leave to the maintainers therof , we have no warrant so to judge : and therefore we say , that not the bare privation , but the contempt of the Sacrament condemneth ; of which Infants cannot be guilty . So that if you clearly mean a necessitatem medii in respect of the externall ministry of man , your Proposition is not true , nor owned by us : but if you mean a necessity in respect of our duty in baptizing infants , or their spirituall baptisme by regeneration , we so farre consent ; but then we cannot excuse your medium for an homonomia , which concludeth not an absolute exclusion of all persons unbaptized ; is apparently fals , in the example of the penitent Thiefe , saved but not baptized , and in charity to be concluded so , in elect children dying before they are baptized : so that if our Arguments for baptizing children were no better , you might confidently say as you do in the Epilogue of your Plea , They have been encouraged in their error more by — our weak arguings , then by any truth of their cause , or excellency of their wit. You say — Internall ( means of bringing them to an eternall happiness ) they have none : for grace being an improvement and heightning the faculties of Nature , in order to an heightned and supernaturall end , grace hath no influence , or efficacy upon their faculties , who can do no naturall acts of understanding — ] What acts of understanding elect Infants dying have , I cannot determine , but I am confident all considering Readers will abominate and loath this bold and uncharitable censure . Who admitted you into the secret of Gods councel , concerning thestate of Infants , whom either he preserveth to age , or taketh away before they could be baptized ? It is better resolved , to a worse end , by your self , p. 231. Num. 16. Many thousand ways there are by which God can bring any reasonable soul unto himself . — And here in the very next place you affirm , That God hath made a promise of the holy Ghost to Infants as well as to men . — Reconcile these two , and your self to your self , if you can . First , you say , — Grace hath no influence or efficacy upon their faculties , who can do no naturall acts of understanding : And next you affirm , that God hath made a promise of the holy Ghost to Infants as well as to men . I demand , Doth God perform every one of his promises ? Do you mean by the Holy Ghost , the gifts and graces of Gods holy Spirit regenerating the elect to the Kingdome of Heaven ? Can any be saved without such grace ? can the holy Ghost be inactive , and without effectuall influence in any soul ? Doth God give in his good time , and measure , his grace of Regeneration to all the elect , that is , a powerful influence on them to regenerate , sanctifie , and finally save them ? Doth God save any Infants ? These things being concluded on , I would fain learn how it can be true , that children have no internall means of salvation : or that Gods Spirit hath no influence upon their faculties ? Doth the reasonable soul of an Infant express an admirable influence on the bodily faculties , by a naturall instinct for its preservation ; and shall not the Creator , the Spirit of Almighty God , have much more active influence on the soul of the elect to save it , though there appear none , or very slender acts of understanding to the judgement and sense of man. This your Proposition will appear false , if we consider infants circumcision ; those could do as few acts of understanding , as infants now can : neither can any man without high impiety affirm , that Gods grace had no influence or efficacy on them whom he did not in vain command to be sealed into his covenant . It is well observed by our party , that the Sacraments are not bare resemblances , or memorials of things past , neither naked signes or testimonies of grace received ; but also Canales gratiae , whereby God ordinarily deriveth to us those Rivers of living Water , Joh. 7. 38. and both delivereth and sealeth unto us the grace which they represent ; so that these holy signes are not empty , void of , or without the things signified , although the things are received after one manner , and the signes after another ; one is given by God alone , without the observation and knowledge of man , and the other onely by the ministry of man , and before men : As at first John Baptist baptized with water , and Christ baptized with the holy Ghost , though he baptized not with water , but his Disciples and substitutes ; neither did John baptize with the holy Ghost , but Christ : So is it now , Christ baptizeth elect infants by the secret influence of his holy Spirit , the fruits whereof appear in their season , and his Ministers , according to his appointment , baptize with water . To all this ( you say ) the Anabaptists give a soft and gentle answer : ] Sure you do but , herein , landando praecipere , and by saying they do so , rather shew them what they should do , then us , what they do . M. Fisher in his Position at the Disputation at Ashford in Kent , stiled the maintainers of Pedobaptism , an evill and adulterous generation , this is one of their soft and gentle answers . Mr. Francis Cornwell in his Sermon at Crambrock in Kent , called Pedobaptism an Antichristian Innovation , a humane Tradition &c. Mr. Cha. Blackwood , Title-page , calleth his Pamphlet against us , The storming of Antichrist . John Spislbury calleth Pedobaptism , Baptism administred and received in a false Antichristian estate , and by the power of Antichrist . Edward Barber calleth it Antichristian and abominable . And before he saith , conterning Mark 10. 14. This place is put in to be read at the sprinkling of children , for the Whore hath sweet words , &c. Is this , as you say for your Clients , to give a soft and gentle answer ? or a Boyish manner of contest , to call Whore , and all ill names , where they have not other power to prevail ? Let all judge who have any sense of humanity , whether this be a soft and gentle answer , to call his mother Whore , and the worst of such , Antichristian : whereas in spight of calumnies , with other reformed Churches , the Church of England hath excluded Popery , and what she could , banished that mysticall Whore out of her communion . But this is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to conclude their Scene where they have no evicting reason against that which they dislike , to pronounce it Antichristian . And who is so ready to cast this odious Livery upon others , as the most Antichristian ? I might hereto add many more the like instances of Railers at Infant-baptism , calling it Idolatrous , of the Dragon and Beast , none other then a ceremony of Antichrist , a Satanicall Institution , &c. but that we have too much of our own at home . It is the quality of the Beast to open his mouth unto blasphemy against God , to blaspheme his Name and his Tabernacle , and them that dwell in Heaven : But we like not our cause the worse , because such rail at it ; but wish them to consider where the Railers place shall be , 1 Cor. 6. 1. You say — The Argument from Circumcision is invalid upon infinite Considerations . ] It will , I doubt not at last prove so strong , that neither you , nor any other Advocates shall ever be able to over-throw it : for that which circumcision was in the Old Testament , Baptism is in the New , which succeeded it , and hath the same end and use , that is , to be a seal of the Righteousnesse of Faith , Rom 4. 11. the same Faith in the same Christ : and therefore the Apostle tells the Colossians that they were Circumcised in Christ , — in that they were buried with him in Baptism : so that Baptism is our Circumcision , or Sacrament , whereby the same things are conferred and confirmed : an in-let for us into the visible Church of Christ , a Seal of the Covenant of Grace , and free remission of sins by Faith in him into whom it implanteth us . But you say , Figures and Types prove nothing , unless a Commandement go along with them , or some express to signifie such to be their purpose . ] We answer , 1. They signifie something which is their end ; and the argument à type ad veritatem , holds good from the signes in the Law , to the things signified in the Gospel : as Children were typically baptized under the law , under the Cloud , and in the red Sea , 1 Cor. 10. 1 , &c. and their washing with rain from the cloud , prefigured our washing in Baptism , and by the Spirit . And the red Sea , in which the AEgyptians were drowned , and Israel saved , was an Emblem of Christs blood , in which all our ghostly enemies are drowned , and we saved . 2. Here is a meer ignoratie elenchi , and mistake of the question in hand , which is not whether Circumcision were a type and figure of Baptisme , but whether Baptisme so succeed Circumcision , as a Seal of the Righteousnesse of Faith. That such sorts of persons ( to wit , young and old ) within the covenants , as had right to the one , have the like right to the other , which we affirm . 3. Where you say , Unless a Commandment go along with them , &c. First , we say , that where the question is mistaken , we are not in reason bound to answer untill it be rightly stated , and so may wave all that you infer concerning the Deluge & Paschal Lamb , &c. as meerly impertinent to our present controversie . Secondly , concerning a command for baptizing , you doubt not , nor we for baptizing of Infants ; seeing that where the Reason and Equity of the Law remains , there the Law , for substance , is still in force , though not for every circumstance : Now nothing can reasonably be alledged , why children have lesse use of Reason now , then they who then lived , had under the Law ; or why they should for present want of the use of reason , be now lesse capable of the Seal of the Righteousness of Faith , then they were who lived under the Law ? But you say further , — Supposing a correspondence of Analogie between Circumcision and Baptism , yet there is no correspondence of Identitie . This Bull deserves some baiting , were we not treating of sacred things ; therefore I onely say , If correspondence import answering unto , in some similitude and likeness , there can be no correspondence of identity , for no like is identically the same with that to which it is like . For although it were granted that both of them ( Circumcision and Baptism ) did consign the Covernant of Faith. ] Speak you this as a matter doubtfull ? Is not the Scripture evident ? Do you also call the truth thereof in question ? See Rom. 4. 11. There is nothing in the circumstance of childrens being circumcised , that so concerns that mystery , but that is might very well be given to children , and yet baptism to men of reason . ] This Argument is a childish caption : We say that Baptism succeeded Circumcision in substance , not in circumstance ; in the end and use , as hath been said , and whereof we shall say more anon : To what purpose do you argue from the circumstance ? But you say , Circumcision left a Character in the flesh , which being imprinted upon Infants , did it work upon them when they came to age ? ] We answer : 1. That the word Character may be taken for any sign , or note distinguishing one thing from another : so Baptism may be also said to be a character , distinguishing Christians from unbelievers , not as an absolute quality , but as a relative thing : as a tessera militaris , by which God wil own his who fight under the Banner of Christ , and by which the baptized have a comfortable assurance that they are marked for the children of God when they believe in Christ , according as it is written , — In whom also after that ye beleeved , ye were sealed with that holy Spirit of promise ; which is the earnest of our Inheritance . — a. Your instance importeth onely a circumstantiall , not a substantiall difference : Now the variety of signes vary not the thing signified : It is the same Christ , the same Faith , under the Gospel and under the Law ; though the Sacraments by God appointed for the one and for the other , were much different : And the ends of Circumcision and Baptism are the same ; to implant us into Christs visible Church ; to be an in-let and door to the same , to seal up the admitted to faith , repentance , mortification , and newness of life : which work is as truly done to the baptized Christian when he cometh to age as it was to the Israelite circumcised , to wit , to and in them that believed and repented ; to others the work was so farre from being done , that that very seal of Gods Covenant which they bare in their flesh , served for a witnesse against the soul of the Covenant-breaker to his greater condemnation : and so it is proportionably with the baptized Apostate : which may be a warning to your Clients , to repent before it be too late . You say again , — It is requisite that the persons baptized should be capable of Reason , that they may be capable both of the word of the Sacrament , and the impress made upon the Spirit . ] We answer : 1. This weakly follows from unsound premises ; was there no word added to Circumcision ? How doth that appear ? Was there not a word of Institution ? Genes . 17. 10 , 11 , 12. Was not the reason of the Covenant declared to Abraham ? Did not he , and others , preach the same to all of age to be circumcised , as Proselytes , and to the circumcised infants when they came to age capable of Doctrine ? so doe we to the baptized : but to persons of years we preach the Gospel first , and then baptize them ; infants we baptize first , and instruct them when they come to be capable . 2. That it is requisite that the persons baptized should be capable of Reason , that they may be capable both of the word , &c. ] We say so also , they must be capable of Reason , either in act , that they may presently understand those things ; or in habit , that they may afterward understand the same ; to what end else should we baptize infants , or why were they circumcised into future faith , repentance , and newness of life ? We utterly dislike Popish baptizing of Bels , Churches , Altars , &c. 3. We say further , That Covenants between man and man , require that both parties expressly understand & know the tenour , substance , and particulars of the same ; but in Covenants between God and his Creatures , that Rule doth not universally hold ; for here God stipulateth and principally transacteth with the creature according to that which he will have done , or do in , or by them . So he established his Covenant with Noah and his seed after him , and with every living creature , the Fowle , Cattell , Beasts , &c. Gen. 9. 10. How much more rationally may he make covenant with infants , though yet without the actuall use of reason ? Again , sometimes such covenants are made between men , as that the parent or parents covenant for , or in stead of their children , because they are not yet of age to understand the words and purport of the covenant , and it standeth good . How much rather may God covenant with an infant , whose mouth and Advocate , Christ Jesus , said expressly , Suffer little children to come unto me , and forbid them not , for of such is the Kingdom of Heaven , Mark 10. 14. Luke 18. 16. I demand , quojure , by what right is the Kingdom of Heaven theirs ? What , by descent from naturall parents ? Nay , but that which is born of the flesh , is flesh , John 3. 6. And flesh and blood cannot inherit the Kingdom of God , 1 Cor. 15. 50. It must therefore be by the free covenant of God with them , out of which it can belong to none by right of any infant-innocency , seeing all are conceived and born in sin , the children of wrath , but for the grace and covenant of God with them , which they yet understand not , yet is it valid and effectuall to their salvation , as we may also understand in case of Circumcision , in which the circumcised Child understood as little what was said , or done , as the baptized infant now doth , and yet it was Gods covenant with them , Gen. 17. 7 , 10 , 11 , 12. and effectual for them . To conclude , if you mean that it is requisite that none should be admitted to baptism , but those that have the actuall use of reason , that is , men and women of years , you beg the question . — of the Sacrament , and the impress made upon the Spirit . ] Concerning a Character or impress set upon the baptized , the Schoolmen and Jesuits have moved sundry questions : whether it be an absolute or relative quality , which yet they say , sticks fast upon them also that are in hell ? Whether it be an ens rationis , or a relatio realis ? Whether a quality , action , or passion ? And if a quality , of what kind it is ? Whether the subject thereof be the soul , or some active or passive faculty thereof ? Whether it be a figure or form ? Whether the Sacraments of the old Testament made the like impress ? &c. In all which , and the like vain speculations , we may not unprofitably note the just judgment of God , giving them over to unfruitfull delusions , who forsaking the true and constant light of his holy word , give themselves ●ver to follow the ignes fatuos of their own fancies . I hope you are not of their sense , though you mention this impress . Concerning the seal of our implantation into Christ , I have spoken a little before ; and onely add , that we receive grace , and the obsignation thereof , but are not sensible of all , untill we receive a greater measure , — that we might know the things that are freely given unto us of God. Since therefore ( say you ) the reason of this parity does wholly fail , there is nothing left to inferre a necessity of complying in this circumstance of age any more then in the other annexes of the type . ] It wholly holds in substance for ought you have said to the contrary : and therefore your following instances are frivolous . As concerning baptizing the eighth day , we answer , 1. That , whereas God appointed no set day for baptism , we have the greater liberty to do it at the most convenient season , on the first , second , third , fourth , &c. or on any day , so that we neither contemn Gods ordinance , nor unnecessarily delay it . 2. As hath been noted , baptism succeeded circumcision , not in every circumstance , but in the thing signified , in the end and use . 3. This your argument is a fallacious and childish caption : à fallacia accidentis , from the subject to the accident , from the substance to the circumstance , as the learned Dr. Featly observeth , such a fallacy is this . What the Jews were commanded in the fourth Commandement , that we Christians are bound to perform : But the Jews were commanded to keep holy the seventh day from the creation ; Therefore we Christians are bound to keep that day . Such is this Paralogism . If Baptisme succeeded Circumcision , then children ought to be baptized the eight day : it no more followeth , then that children ought to be baptized in the same part where they were circumcised : it will follow rather , That because Circumcision was administred to the infant as soon as it was capable thereof , or could receive the Sacrament without danger , therefore children ought to be baptized as soon as conveniently they may . But you say , The case is clear in the Bishops question to Cyprian , for why shall not infants be baptized just upon the eighth day , as well as circumcised ? If the correspondence of the Rites be an Argument to inferre one circumstance which is impertinent and accidentall to the mysteriousnesse of the Rite , why shall it not inferre all ? ] The case is as clear in the Question of Fidus the Presbyter , ( whom you call Bishop ) as it is in your objecting it . Fidus made a querie , or rather affirmed , that Infants ought not to be baptized on the second or third day , but that the law of ancient circumcision ought to be considered ; so that he thought the new-born infant might not be baptized within , or before the eighth day : Cyprian answereth : There is one equality of the Divine gift to all , whether they are infants or old men : for as God is no accepter of persons , so neither is he of ages , but he shews himself in an even-ballanced equality , alike to all , as to their attaining heavenly grace — if to grievous offenders , and to those who have before that much sinned against God — and no man is prohibited baptism and grace , how much less ought the infant to be prohibited , who being new-born , hath committed no sin , onely that in Adam . — He hath in his first nativity been infected with the contagion of ancient death . But concerning the cause of infants who you say are not to be baptized at two or three dayes old , and that we are to consider the law of ancient circumcision , so that you think that a child born may not be baptized before the eighth day ; all that were in our Councell are of a far different judgment ; for no man consenteth to that which you thought was to be done : but we all rather judged , that the mercy and grace of God is to be denied to no man born . Let the Reader judge how clear the case is in the Bishops question to Cyprian . To the rest of your Arguments we say you dispute ex non concessis : We do not say that the correspondence of Rites inferre the circumstances , but the substance : but errors are fruitfull , and one absurdity granted , many easily follow . For that you say from your own fancy , which you run away witha● . And then also females must not be baptized , because they were not circumcised . ] We answer , 1. As we have said before , baptism succeeded circumcision not in every circumstance ( which your selves justifie in that you baptize women ) but in the substance , the thing signified , the end and use : or as others say , in the inward mystery , in the promises , in use , in effects . 2. God expressly restrained circumcision to males , Gen. 17. 10 , 12 , 14. yet the females were comprehended in the males : and to be born of circumcised parents , was to them in stead of circumcision , and so were they born to God , and in his account Daughters of Abraham , Luke 13. 16. and so within his covenant of grace and mercy : and the sealing of males was then limited to the eighth day ; but now in baptism the circumstances of sex , age , and a fixed day , are not expressly mentioned , but we have a generall commandement to baptize all , without exception to any time , sex , or age . 3. Though women were not capable of circumcision , and therefore it was not enjoyned them , yet the female is as capable of baptism as the male , and therefore without exception to sex , they who are all one in Christs account , must equally be baptized into him . 4. Circumcision and Baptism agreeing in substance , did yet differ in many circumstances . First , in the Rite or Ceremony . Secondly , in the manner of signifying : For Circumcision held out grace in the Messias then to come ; but baptism presenteth it in Christ exhibited . Thirdly , in the particular testimony annexed to make good the promise : for then God promised , not onely a covenant with his Church , but a peculiar place for the same , the land of Cauaan , untill the coming of the promised Seed : but baptism hath no particular promise of this , or that fixed place . Fourthly , in the manner of binding ; Circumcision did oblige the circumcised to the observation of the whole Law , Morall , Ceremoniall , and Judiciall : but baptism bindeth us onely to the observation of the Morall Law ; that is , faith , repentance , and newness of life , according to the holy Rule of Gods will revealed in the Moral Law , from the curse whereof , in respect of non-performance , we are delivered in Christ , into whom we are baptized . Fifthly , in their appointed continuance ; Circumcision was appointed onely for Abrahams posterity ; and to● continue onely unto the coming of Christ : but baptism was instituted for all Nations and times unto the worlds end . Lastly , in circumstance of sex and age , so far as circumcision was limited to males and the eighth day . So that to argue , as you do , from the substance to the circumstance , or that which is accidentall , is fallacions , and captions , as hath been shewed . You say — Therefore as Infants were circumcised , so spirituall Infants shall be baptized &c. ] This you think a right understanding of the business ; after your shuffling together many strange impertinencies , to tell us of baptizing spirituall Infants . To which we answer : If you mean by Spirituall Infants , such as are born again of water and the holy Ghost , then you would have them twice regenerate or born : If you mean Believers onely , ( for in reason you cannot call an unbeliever or wicked person a spirituall infant ) then I would fain learn by what discerning spirit you can know when , and whom to baptize , and whom to put by ; or which infant , according to the flesh , is not a spiritual infant , by the spirit of regeneration : If you say that those who are of years , profess faith and repentance , and therefore are to be baptized , it is easily rejoined ; what ere they professe they may be hypocrites ; and then no more spirituall Infants then Judas or Simon Magus were : If you say that in charity you take them for spirituall . I answer , That an opinion that may be so easily false , and in which any man without speciall revelation may be deceived , is a very unproportionable ground of so sharp a controversie , as causeth your Clients to forsake the Church of Christ. Next , I say , had you but as much charity towards infants , whom no actuall sins have yet stained , you would as freely judge them spirituall infants , and so , by your own Principle , to be baptized , as those of years , of whom possibly you may know much evill , without all controversie they have many sins to be repented of ; and why should you not afford harmless Infants who cannot dissemble , as much charity as you do to many hypocrites , of whose spirituall regeneration , or being spirituall Infants , you cannot be certain ? And this seems to have been the sense of the primitive Church , for in the age next to the Apostles , they gave to all baptized persons milk and honey , to represent unto them their duty , that though in age of understanding they were men , yet they were babes in Christ , and children in malice , &c. ] Indeed we read of such a custome in Tertullians time , but that was two hundred years after Christ : but I find not the sense of the Church therein by him expressed to your purpose . And Hierom mentioneth the same custom , but giveth no such sense as you pretend to ; it being well known that he was for Infant-baptism . And it appears not by any thing you here cite or say , that such a custom proveth any thing against Baptism of Infants , for whom milk and hony is fitter nourishment th●n for the strong , 1 ●orinth . 3. 2. Hebr. 5. 12 , 13. Your other conjecture is but feebly grounded ; yet you say , But to infer the sense of the Pedo-baptists is so weak a manner of arguing , that Augustine , whose device it was ( and men use to to be in love with their own fancies ) at the most pretended it but as probable , and a meer c●njecture . ] To which we answer , 1. That things which Christ commanded to his Apostles , could not be Augustines , or any humane invention , but a divine Institution , such was baptizing of Infants , as will appeare in due place . And this is the ground of this whole controversie . 2. That it was none of Augustines device or fancy , with which he was therefore in love , as being his own , Augustine his self clearly testifieth . S. Cyprian ( saith he ) not composing any new decree , but holding the most firm faith of the Church , to correct their error , who thought that an infant might not be baptized before he were eight days old ; he , with certain his fellow . Bishops , was of this sense , that a new-born infant might rightly be baptized . As for the words of Cyprian , we have cited them a little before . Cyprian with a Conncell of 66. Bishops , resolved so , not out of any then new-born opinion , or decree , but maintained that which was of old , the firm faith and doctrine of the Church which was long before him : And Cyprian flourished about the year of our Lord : 22 , and was crowned with martyrdom under the persecuting Emperour Valerian , about the year 260. And St. Augustine flourished about the year 410. and died about the year 430. So that had Augustine ( as you say ) devised it , i● must have 150 years years before Augustine was born , been devised by Augustine , which had been a singular device indeed . Origen of whom you say Augustine had this tradition of Baptizing Infants ( pag. 237. N. 25 ) saith , because we are all conceived and born in sin , the Church hath received a Tradition from the Apostles to administer Baptism to little child●● . Now Origen lived about the same time with Cyprian . How you can reconcile your self ( in that you here affirm that Pedobaptism was Augustines device , and yet confesse that Augustine had it from Origen , who died so many years before Augustine was born ) I say not to the truth , but to your self , I do not understand . Justin Martyr , whom Tertullian mentioneth as an Ancestor ( he lived under the Emperour Antoninus Pius ) and. Irenaeus speaketh of Infants baptized in his time . Irenaeus speaking of Christs Baptism and entrance into his publique Ministery , saith , He sanctified every age by that similitude which was to himself , for he came to save all by himself ; I say all , who by him are regenerate to God , infants and little ones , boys , young men and old : therefore passed he through every age , for infants he became an infant , sanctifying infants , &c. This Irenaeus was so ancient , that he saw Polycarp who was an hearer of some of the Apostles of Christ. It was therefore none of Augustines device . 3. Whether this be true which you affirm , that Augustine at the most pretended it but as probable , and a me●●conjecture ( to baptize infants , as infants were circumcised ) let Augustine speak for himself ( who saith ) If any man in this thing look for Divine authority , although that which the universal Church holdeth , being no Decree of any Councell , but hath been always observed , that we must rightly believe to have been delivered no otherwise then by Apostolicall authority : yet we may truly apprehend of what value the Sacrament of Baptism of Infants may be , from the circumcision of the flesh , which the former people received . Abraham was justified before he received it ; as also Cornelius was endued with the gift of the holy Ghost before he was baptized , &c. why therefore was ●e commanded thenceforth to circumcise every male child on the eighth day , seeing they could not yet believe with the heart ? &c. but because the Sacrament it self , is of it self of great moment : so untrue is it that Augustine either devised Infant-baptism , or so slightly pretended to it , as you report . But you go on , And as ill successe will they have with their other Arguments as with this ] And what is that for which you cry victory in your former encounters ? I will not be so expensive of time , or so much entrench upon the Readers patience , as to repeat , let him judge of what he hath read . But what other battalio's come next up ? You say , From the action of Christs blessing Infants , to inferre that they are to be baptized , proves nothing so much , as that there is great want of better Arguments . ] A gallant flourish indeed : but seriously ; Did Christ take them up in his arms , and bless them ; and are they not blessed ? Doth not Gods blessing give both end and means that we may be so ? Or spake Christ onely concerning the carnall seed of Abraham , and not of the spirituall when he said , Of such is the Kingdom of Heaven ? Surely if Christ adjudge and give the Kingdom of heaven ( which himself onely can give , and in which none but the elect shall be ) to an infant , it must be no less then impious in man , to abridge , abjudge , and bar him of admission into the visible Church of Christ by baptism , which sinfull and ignorant man can administer , and which reprobates as wel as the elect may and do receive . But what follows ? The conclusion would be with more probability derived thus : Christ blessed children and so dismissed them , but baptized them not , therefore infants are not to be baptized . ] 'T is a pretty argument wherein both Antecedent and Consequent are lame ; 't is true and granted , that Christ in his own person baptized them not ; but how prove you that he baptized them not by some one of his Disciples ? What ; because 't is not written ? The Apostle may give you satisfaction herein , who saith , — There are also many other things which Jesus did , the which if they should be written every one , I suppose that even the world it self could not contain the books . How invalid is the Moderators Agument , à non scripto , ad nonfactum ? Can there be a sound conclusion from rotten premises ? Christ blessed children and so dismissed them , but baptized them not , therefore Infants are not to be baptized . — Antonii gladios potuit contemnere , si sic omnia dixisset . — Would it not as well follow à non scripto ? Jesus granted the Centurions request , and cured his servant , and so for ought we read dismissed them , but baptized them not , Mat. 8. 10 , 3. Christ healed the sick of the palsie and dismissed him ; but for ought we read baptized him not ; Matth. 9. 2 , 6 , 7. Mark 2. 23. 5. 11 , 12. He healed the woman of the bloody issue ; but for ought we read baptized her not , Mat. 9. 22. Mark. 5. 34. So the Ruler of the Synagogues daughter , Matth. 9. 25. Mark 5. 41 , 42. So he dismissed the man out of whom he had cast many Divels , Luke 8. 38 , 39. we read not that he baptized him . So he pronounced pardon , accepted the repentance , and dismissed the penitent sinner in peace , Luke 7. 50. It were too long to repeat all . So he cured the lame at Bethesda , John 5. 8. Where ( though so neer the convenience of water ) we read not that he so much as once spake of Baptism to him ; neither when finding him in the Temple he said to him , — thou art healed , sin no more lest a worse thing come unto thee , can any therefore reasonably conclude those men and women of years whose bodies Christ cureth , whose repentance he accepteth , whose faith his self testifieth ( who cannot be deceived ) were not , and therefore are not ( though of years ) to be baptized ? He that had his time of doing those favours to them , was free to take his time of enjoyning their baptism : And how could you prove that these children were not baptized before or after they were brought to Christ ? Before you censure our Arguments as invalid and weak ; do your self the right to consider your own . — As we are sure that God hath not commanded Infants to be baptized ] . True , God hath not given the command to the Infant himself , but to others whom it concerneth , we are sure he hath : if you mean the first , you triste ; if the second , you do , upon the matter , beg the question . Quid ego festinat innocens aetas ad remissionem peccatorum , was the question of Tertullian ( lib. de Bapt. ) he knew no such danger from their originall guilt , as to drive them to a laver , of which in that age of inn●cence , they had no need , as he conceived . ] Whether infants can make haste to baptism , I appeale to experience : Whether they are innocent and have no need of baptism , as Pelagius affirmed , I appeal to your own conscience . Do you think there is no danger from infants original guilt which maks them stand in need of the laver of regeneration for the remission of their sin ? If you do not , why do you urge against us an authority which your self consenteth not unto ? To let pass what Tertullian meant when he affirmed such a necessity of baptism , as that he said , It is prescribed that no man shall be saved without baptism ; which he inferreth from John 3. 5. pray teach me what he meant when he said ; Man from his beginning circumvented , so as that he would transgress Gods command , therfore was condemned to death , whereby he also made all mankind , being infected from his seed , a traduction ( or derivation from one to another ) of his own damnation : Think you damnation no danger ? or did not Tertullian know what he wrote ? How he forgat himself and the truth when he would have children come to Christ onely then when they could learn and know Christ , whereas Christ said , Suffer little children to come unto me , and forbid them not ; I can give no better account , then for other his errors ; onely let the Reader note , that in the same place he affirmeth , that the unmarried also are to be deferred , and not baptized untill they are married , or setled in continency ; but I spare this : We look for truth , and shall be glad to own and embrace it , in what Author soever we find it ; but against the truth we are bound to none : onely we may note , that if Tertullian spake in the fore-cited place concerning Infants that Pedobaptisme was in his time in use in the Church ; and so it must appear most false , which you before said , that it was Augustines device . What need all this stirre ? As infants without their own consent , without any act of their own , and without any exterior solemnity , contracted the guilt of Adams sin , and so are liable to all the punishment which can with justice descend upon his posterity , who are personally innocent , so infants shall be restored without any solemnity , or act of their own , &c. What need this stirre you make to trouble the peace of Christs Church ? Why trouble you your self with our stir to do that which Christ commandeth us ? Shall we suffer the Wolf quietly to take away sheep from Christs flock ( as we daily see by the sleepy cowardize and dangerous silence of some temporizing Pastors , who possibly have learned from that old Courtier Crispus — . — qui nunquam direxirbrachia contra torrentem ) nay , but we know there is a dangerous silence . See Ezek. 3. 18. Ester 4. 14. But to the matter , we say , that as in Adam all die , so in Christ shall all be made alive , 1 Cor. 15. 22. which being restrained according to the Apostles intention , to the faithfull and elect , might reasonably conclude , that as all men , even the faithfull and elect , were by naturall propagation condemnable in Adam , God justly imputing to his whole posterity that his act , whereby he not onely made his own person guilty , but also corrupted his nature : so are they by regeneration saved in Christ , God mercifully imputing his merits to them for their justification : so that , as they were condemnable for that they did not in their own persons commit , so shall they be saved by that which Christ , not they , did freely without the works of the Law : but of what consequence is solemnity ? Would you have our fall in Adam , and repair in Christ run literally parallell , even to circumstances ? But what manner of arguing this were , we have often said . How many ridiculous consequences would you thence inferre ? concerning a man , a woman , and a Serpent , and no more in the Scene : a garden , a fruit , &c. But remembring that we are speaking of sacred things , we resolve ; that a Sacrament which is instituted of God to this end , that it may be a solemn receiving into the Church , and a severing , or sign of distinguishing the whole Church , & all her parts , from all other Sects , ought to be ministred solemnly , that others may take notice of the same , and that it may be the stricter bond to the baptized when they come to years , to hold them into saith , obedience , renunciation of the world , impious desires , and carnall affections , into which condition they were solemnly , and before many witnesses admitted by baptism . And it is ( you say ) too narrow a conception of God Almighty because he hath tied us to the observation of the Ceremonies of his own institution , that therefore he hath tied himself to it . ] We never had that conceit , you mistake the matter : we say not that God is tied to his own Ordinances , as if he could no otherwise save any , but that we are tied to Gods Ordinances , because they are the revealed will of God , which man is bound to obey . And though God be the most free Agent , and not tied , yet it doth not hence follow , that baptism is not the ordinary means of regeneration , to which we are tied . God hath not in your sense tied himself to the baptism of persons in years , as may appear in the penitent thief , who unbaptized was saved , Luke 23. 43. It is so in his other ordinances . — It pleased God by the foolishness of preaching , to save them that believe , 1 Cor. 1. 21. Therefore ordinarily faith is by hearing the word , Rom. 10. 17. yet God hath not so absolutely tied it to preaching , but that he could at his pleasure convert Saul breathing threatnings , Acts 9. Neither is he tied to the E●charist : would you conclude hence that men and women of years are not tied to be baptized , hear the word , or receive the Lords Supper , because God , and his free grace , are not tied to these externall and ordinary means ? If not , what meaneth that your medium ( God hath not tied himself ) and what can it more conclude against Infants baptism , then against the baptism , hearing , receiving the E●charist by persons of years ? Yet we affirm , that when God made the promise to Abraham , being willing more abundantly to shew to the heirs of promise , the immutability of his councell , confirmed it by an oath , that by two immutable things , in which it was impossible for God to lie , we might have a strong consolation , &c. Heb. 6. 17 , 18. In which sense , God hath bound himselfe to make good to us , all that which the Seals of his Covenant by himself appointed , hold forth unto us . But you add , Many thousand ways there are by which God can bring any reasonable soul to himself . ] We answer : The admitting of the one is not always the excluding of all other : and we question not Gods power herein , but his will ; here is an Ignoratio elenchi . What think you of the validity of that Argument which is from Gods power to his will ? He can open the eys of the blind , and convert the hearts of temporizers , and professed enemies of his Church and Truth , I would I were assured that he would now do so . But ( you say ) nothing is more unreasonable , then because he hath tied all men of years and discretion to this way , therefore we of our own heads shal carry infants to him that way without his direction . Here is again a fallacious arguing : You take the thing in question for your medium : The question is , Whether baptism of Infants he a divine or humane institution , upon which dependeth wholly whether we ought o●ught not to baptize Infants ? Now you would prove that we ought not to carry infants to Christ by baptism , because he appointed or directed us not so to do ; but ( as you say ) we do it of our own heads : Nay , but confining sacramentall administrations to such time , age , or other circumstance , by Christ never limited or enjoyned , it will-worship , and mans invention : This your conceit is so poor and low , that a puny Sophister would be ashamed of it . Onely this ( you say ) that God hath as great a care of Infants , as of others , &c. ] Here is another argument as fe●ble as the fore-going : What ? because God hath as great a care of them as of others , therefore we must have no care of them in the application of the ordinary means ? so hath he a care for their bodily preservation and sustenance ; doth that prove that we ought not to feed or cloath them ? God respectively careth for all the Creatures , he giveth to the beast his food , Psal. 147. 9. Were it good Georgicks to say , Trouble not your self to fodder your cattle , or loose them from their stall that they may drink ? Who knoweth not that God hath appointed ordinary meane , although he can do it without such means , and though he say not that he will not otherwise preserve them , but leave them to the dictates of common reason to conclude ? — God ( you say ) will by his own immediate mercy bring them thither where he hath intended them ; but to say that therefore he will do it by an externall act and ministery , — is no good Argument , &c. ] Prove that one Assertion , That God will by his own immediate mercy save Infants , and have no means used thereto , and you have the Cause : but Christ hath appointed baptism for the ordinary means to bring people into his visible Church , that they may be saved : that he doth otherwise , that is , by an immediate act of mercy save some , to whom his all-disposing providence hath not given time or means , as in Infants dying before they were or could be baptized ; this variet● not the Rule , for our question is not concerning them , and to say that therfore he will do it by an external act , because he will save them , or bring them thither whither he hath intended them , by his own immediate mercy , is no good Argument , you may lay your life o●'t . Immediatly signifieth without means , so that Immediately by means is a contradiction in the adject : this were to my sense so farre from a good argument , that I should doubt whether such a Disputant were awake , or not : Immediatly by an external act and ministery ? none of ours ever so reasoned . And why cannot God as well do his mercies to infants now immediatly , as he did before the institution either of circumcision or baptism ? Once again we say , We question not Gods power : truly nor his will in many Infants dying before they could be baptized : the question is , whether we may or ought , according to Gods revealed will , baptize them ? In which it seemeth to us a very weak querie , And why cannot God as well do his mercies to Infants now immediately ? &c. ] However ( you say ) there is no danger that Infants should perish for want of this externall ministery , &c. ] Not to dispute Gods secret counsels , we say , the danger will be to the despiser and neglecter of Gods Ordinance ; wherein Tertullians Assertion may serve for a reason : Because ( saith he ) he shall be guilty of a mans destruction , who shall omit to do that which he freely might have performed . For ( say you ) Water and the Spirit in this place ( John 3. 5. ) signifie the same thing ; and by water is meant the effect of the Spirit , cleansing and purifying the soul &c. ] It is true that Calvin , Oecolampadius , and some others , do not think that Christ doth there precisely speak of Baptism , but that he either opposed it to Pharisaicall washings and purifications ; to which possibly Nicodemus , with whom he then discoursed , might be too much addicted : Or , that those words are simply to be interpreted concerning Regeneration ; but Justin Martyr , Chrysostome , Theophilact , Cyril , Euthymius , Augustine , Rupertus , Bonaventure , Musculus , B. Aretius , R , Rolloc , Pelargus , and others expound these words concerning Baptism , the Sacrament of Regeneration ; the present speech of Christ being concerning Regeneration ; and it is most probable that Christ therein respected the common order of the Church , mentioning the Spirit and Water ; to shew that we must be baptized if we will be saved ; yet 't is not the water but Gods holy Spirit which washeth away our sins : Neither doth he so simply and necessarily tie the grace and efficacy of Gods Spirit to the Sacrament of Baptism , as if none could be saved without Baptism , and that God could not extraordinarily and immediately save . Whatsoever Papists say to the contrary to assert their bloody decree and cruell doctrine concerning Infants dying without Baptism : yet their Schoolmen , and they , in their more sober fits , confesse , that God hath not absolutely tied his grace to the Sacraments . Christ saith , He that shall believe and be baptized , shall be saved ; but in the Antithesis he saith not , Whosoever shall not be baptized , shall not be saved ; to shew us , that faith alone may sometime be sufficient to salvation , as in the penitent Thief ; but nothing can suffice without faith ; because without it , it is impossible to please God. And because faith onely apprehendeth Christ , in whom alone there is salvation , Acts 4●●●● To conclude , it doth not appear , that Water and the Spirit in the fore-cited place , John 3. 5. signifie one and the same thing . Although Christs Baptisme with the Spirit , ( which gives the effect of Baptism ) were more excellent then John Baptists , or any Ministers of the Gospel : for so is it still , and yet no sober man will deny , that the water in baptism and the Spirit , do differ , as the externall sign and inward grace thereby signified . You say further , — You may as well conclude , that infants must also passe through the fire , as through the water , &c. ] This assertion might better have suited with the dream of some fanaticall Jacobite : What will not such an advocate say for his Clients ? I appeal to your own conscience , may we as well conclude against Gods word , as for it ? God expressly saith , Deut. 18. 10. There shall not be found among you any one that maketh his son or his daughter to passe through the fire ; and it is above all rationall controversie , that he instituted baptizing with water , who said , Baptize all Nations , without any exception at all to infants : this is a poor trick of yours to elude Scripture : And where doth Peter say the same thing , that we may as well conclude that infants must also pass through the fire , as through the water ? No , no , Peter by the Spirit of truth speaketh another thing , indeed intimating by those words , 1 Pet. 3. 21. Not the washing of the flesh , but the confidence ( as we translate , but the answer ) of a good conscience toward God — the effects of the inward baptism ; which the Syriac in his Paraphrasticall interpretation of that place , maketh more clear , but confessing God in a pure conscience : as when in the peace thereof we call upon him with an holy security of his hearing us , which can be onely in the inward Baptism , which the Spirit of Jesus giveth by faith and sanctification , wherein we have peace toward God in the assurance of our justification , Rom. 5. 1. Rom. 8. 15 , 16. So that the sum is , that the outward sign , the water and washing of the body in baptism , is not sufficient to salvation , if the Spirit of Jesus give not the inward effect thereof ; and therefore it is dangerous to live securely in sin and unbelief , as too many do , in vain confidence that they must needs be saved , because they have been baptized into the visible Church of Christ : No , but the externall sign availeth not where the inward grace thereby signified is wanting . So in the preaching of the Gospel , & administration of the holy Eucharist , mans ministery can nothing prevail to the receivers salvation , without Gods Spirit giving the inward effect : so that Peter briefly toucheth the power & use of baptism , recalling us to the testimony of a good conscience , & that confidence therein , which can endure the sight of God and his Tribunal , and flye unto him in all wants through Christ , But this Scripture is fanatically Perverted by Schuincfeld & others , who would hence cōclude against the effect of the Sacrament in the elect , whereas the Apostle affirmeth not , that the institution of Christ for baptizing the body with water , is vain or effectless ; but secretly admonisheth carnall Gospellers , that they rest not in their security , but consult their own consciences , whether they find there the effect of their baptism : so that he neither saith , that infants may as well pass through the fire as through the water , as you trifle ; nor is this place any thing to the purpose in this question of Infant-baptism : so that your following confused Hypotheses are of no value or use , except to puzzle the Reader to find out what you mean , which he hardly shall : Therefore when you express your self more orderly and clearly , we owe you an Answer . This ( you say ) no more inferres a necessity of Infants Baptism , then the other words of Christ inferre a necessity to give them the holy Communion , Nisi comederitis carnem filii hominis , &c. ] This is another argument of Anabaptists à pari : if infants ( say they ) are to be baptized , they are also to be admitted to the Lords Supper . But in this agument there is a Sophisma ●lenchi : for first it wants the condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if we follow your sense concerning spirituall infants , taking infants for spirituall or regenerate persons in the major , and for those who are literally infants in the minor : and it wanteth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no question but that baptized infants have right to the holy Cōmunion , as they have to strong meat , but not a capacity as such , or while they are infants : and God hath in express terms restrained the Lords supper to those who can actually apprehend , remember , & declare forth Christs death , 1 Cor. 11 . 26. which because infants cannot do , we give them not the Communion . Secondly , God hath denounced a grievous curse , or punishment against any that shall presume without due examination of himself , to eat of that bread & drink of that cup : but not so concerning Baptism , it being the seal of our new-birth and reception into the visible Church and Covenant , which hath no such condition annexed , as may justly exclude Infants in respect of any present non-performance thereof . But the Lords Supper is the Seal of our gro●●h in grace , and spirituall strength , instituted for the confirmation of our admittance into , and our continuance in the Church of Christ , whose death and passion for our redemption , we thereby shew forth and commemorate , for our spirituall perfection , nourishment , and strengthening in faith and other graces of his Spirit , for our assurance , that God having once received us into his favour , will continue his mercy to us in Christ : By these disparities the invalidity of the Pleaders Argument may appear . And if it were true which he further saith , that the wit of man is not able to shew a disparity in the sanction , &c. yet the wisdom of God is able , and hath declared this difference in holy Scripture ; and the same can shew more then the wit of man can discern , and hath shewed more then the learned Pleader doth , or will understand , who I conceive , doth not yet know all that the wit of man , or all the world can inform him of ; but is it not better even for those who have been in the Mount with God , to cast the veil of modest humility over those excellencies which they have received , and with which they shine to others admiration , then to ostent them to the contempt of others ? The Apostle of Christ was rap't up into the third Heaven , and yet professed — we know in part , and we prophesie in part , — 1 Cor. 13. 9. But you further say , — Since the ancient Church did with an equall opinion of necessity , give them the Communion , &c. ] That which you said a little before , — They are as honest and as reasonable that doe neither , to wit , baptize infants , or give them the Comunion , as those that understood the Obligation to be Parallel , we may very well believe and wish , that either of them may prove honest hereafter . But to that which you say , That the ancient Church did with an equall opinion of necessity give them the Communion , I answer , 1. with Tertullian , That is of the Lord and true , which was first delivered ; but that is extraneous and false which is afterward received in . And with Cyprian , We ought not to heed what some before us have thought was to be done ; but what Christ did , who was before all : for we ought not to follow the custom of men , but the truth of God. 2 Your own rule must binde you , ( though it cannot others who consent not thereto ) they who reject tradition when 't is against them , must not pretend it at all for them , pag. 237. Numb 25 : 3 It is considerable in that custome of the church , as some other incoveniences , which Augustine saith , It is ( saith he ) one thing which we teach , and another which we endure ; one thing which we are enjoyned to command , and another thing which we are commanded to amend ; and untill we amend , we are compelled to endure it . And again , who is eaten with the zeal of Gods house ? why , he that endeavoureth and desireth to amend all that he sees amisse ; he resteth not ; if he cannot amend it , he endureth it , he sigh's : the grain is not tossed out of the floor ; it endures the chaff , that it may enter into the granary when the chaff is winnowed out . 4 We adhere not so to tradition , that we universally receive all that which was done or said of old : things delivered by some , but not generally received by the Church , we esteem but superstructions of particular men , or superseminations , which possibly may spread farre , as many pernicious opinions have done ; yet no sober man ever took them for Apostolicall , or so much as Ecclesiasticall traditions : we neither reject any tradition which appeareth to be Apostolicall ( if not peculiar to their times , or suited peculiarly to certain times , places , or persons ) nor do we rashly receive any tradition for such , except we are certain that the Scripture determineth nothing against it , or where strong consequence from thence justifieth it . 5 We conceive Augustines rule herein to be good : In those things ( saith he ) concerning which divine Scripture determineth nothing certainly , the custome of Gods people , or institution of our ancestors are to be held for a law — otherwise , endlesse contention will arise — also we must beware that the calm of charity be not clouded by the storm of contention . 6 We will not rashly dissent from reverend antiquity , wherein it dissenteth not from the truth : we love peace with all who hold that in fundamentalls at least , and therefore will follow Augustin's advice , in that he piously saith concerning his reader — where ( saith he ) he knows his errour , let him return to me ; where mine , let him recall me : our rule being , that of the Apostle , 1 Cor. 11 1. be yee followers of me , even as I also am of Christ : more no good man will require , nor render lesse to Ancestors . 7 Lastly we say that the Scripture which you cite , Joh. 6. 53. except ye eat the flesh of the Son of man , and drink his blood , you have no life in you ; is not spoken concerning a Sacramentall , but a spirituall feeding ; and although * * some of the Jesuites and other Papists contend against us herein , yet ●● some of the most sober of them acknowledge that those words are not to be understood concerning eating or receiving the Lords super ; which ours generally maintain : you might do your self right to joyn with us , and not with the most eager Jesuites concerning the spirituall feeding of infants to eternall life by the merit of Christ applyed to them for their Union with him , and salvation in and by him , we willingly accord : the manner of effecting by the secret power of the holy Ghost , we enquire not after , because it is not revealed , but for the reasons alleaged , we give them not the communion . Next you say — If Anabaptist shall be a name of disgrace , why shall not some other name be invented for them that deny to communicate infants , which shall be equally disgracefull , & c ? ] That would be a rare invention indeed : but if to call Anabaptists Anabaptists , be just , why find you fault with it ? if evill or unjust , why consult you how to imitate it by way of revenge ? is it not a shame to be such , as we are or may well be ashamed to be called ? truely we allow not any disgracefull name or reviling ; but know that the name injureth not where the thing it self is not disgraceful : some name we must distinguish them by : if you can invent a more true and proper one , we shall be beholding to you for an invention , and they for a new name . Next you say , That the discourse of S. Peter , which is pretended for the intitling infants to the promise of the holy Ghost , and by consequence to baptisme , which is supposed to be its instrument and conveyance , is wholly a fancy , and hath in it nothing of certainty ordemonstration , and not much probability . ] We answer : your words carry a dangerous shew of blasphemy , but we desire to allow them the fairest interpretation which can be made of them , and suppose you meant not to say ( as the connexion of your words imports ) that S. Peters discourse is wholly a fancy , &c. but either that the pretence from these words intitling infants to the promise of the holy Ghost , and so by consequence to baptisme , or as you after affirme , that baptisme is not the meanes of conveying the holy Ghost , some of these you take to be wholly a fancy . To which we reply ; that we neither affirme , nor conceive that these words of S. Peter had a promise for infants as such , to receive the extraordinary , and visible gifts of the holy Ghost which then flourished in the primitive Church , and which men of yeares commonly after baptisme then received ; but that promise was for present addressed to S. Peters hearers which were prickt in their hearts and said unto Peter and the rest of the Apostles , men and brethren what shall we doe ? and to whom Peter said , repent and be baptised every one of you , &c. to which he encourageth them by three arguments or motives : first from Gods abundant mercy in the remission of their sins , however grievous . Secondly from his gracious benificence , as well in giving , as forgiving , and ye shall receive the gifts , &c. for your confirmation . Thirdly from the extent of Gods federall promise ; for the promise is to you and your children : that promise is recorded Gen. 17. 7. I will establish my covenant between me and thee , and thy seed after thee , to be a God unto thee and thy seed after thee , &c. these words S. Peter relateth to , when he perswaded them to receive baptisme the seal of Gods new covenant with them in Christ , a seal of the same righteousnesse of faith in Christ ; and he bringeth down infants right to the seal of the covenant with Abrahams carnall seed ( that is , circumcision ) to their right to the seal of the covenant with his spirituall seed under the gospel , that is baptisme for the remission of sins : so that if S. Peters argument may passe with you for demonstration , and not be mistaken for a fancy , this shew's the right and title which infants have to baptisme , grounded on the sure promise of God , which the Apostle well knew was first sealed with infant-circumcision , as well as circumcision of proselyted men of yeares ; and therefore applyeth it to the seal of the promise under the gospel , to wit baptisme : Be baptized every one of you● who ? all those to whom the promise of God is : that is , you and your children , for the promise is to you and them . But you say , This is a promise that concerneth them , as they are reasonable creatures , &c. This is a reasonlesse assertion : for it baptisme concern them as they are reasonable creatures , then all such are concerned herein : and so the promise which S. Peter there mentioneth , is to all reasonable creatures , Jewes , Turkes , Painims , for these are all reasonable creatures , and may in their conversion have a title to it , in proportion to their nature : The argument is fallacious à non causâ pro causâ ( except the causa stolida , or causa sine quâ non ) though none but reasonable creatures have interest herein , yet all reasonable creatures have it not ; neither alwayes ; as in unbelief , impenitency , or out of the covenant , as infants of unbelieving parents : it is not their reason , but Gods covenant which gives them interest in the promise of salvation and all things thereto subordinate and belonging . Note here , to what unreasonable conclusions willfull errour will lead men at last : what more perverse , then in the prosecution of their dislike to infant-baptisme , to allow more to children of professed enemies of Christ , as Turkes and Jewes , then to infants of Christian parents with whom God made his covenant of grace and mercy ? They affirme that even infants of Turkes and Jewes are sanctified in the moment of their birth , but will not allow children of believing parents baptisme , which is but the externall seal of the covenant , which the very reprobate may , and doth sometime receive at their hands , who cannot judge of any persons finall estate : and who knowes not , that sanctification is incomparably greater and more excellent then the external seal : this man can give , that God onely can give , and giveth it to the elect only ; and without that , the externall seal shall availe nothing . But you go on . Besides this , I say , the words mentioned in S. Peters Sermon ( which are the only record of the promise ) are interpreted upon a weake mistake : the promise belongs to you , and to your children ; therefore infants are actually receptive of it in that capacity . ] Certainly Gods promise is of that invincible strength that whosoever pleads against it , none ( no not the gates of hell ) shall ever overthrow it : and as certainly the inference was strong once , upon the same ground , when God had made the promise to Abraham and his seed ; and therefore , and then his infants in that capacity were receptive , actually receptive , of the seal of the same righteousnesse of faith : and certainly infants do no lesse belong to the covenant and Church of God , then those that are of yeares of discretion , which is evident by Gods promise made unto Abraham , I will establish my covenant between me and thee , and thy seed after thee — this is my covenant — every male child among you shall be circumcised — he that is eight dayes old shall be circumcised — the very same promise doth S. Peter rehearse and expound Act. 2. 39. for to you is the promise , and to your children , and to all that are a farre off , even as many as the Lord our God shall call : for indeed , by one spirit we are all baptised into one body , whether we be Jewes or Gentiles , &c. And let the reader marke , that after the Apostle had exhorted every one of them to be baptised for the remission of sins , he deriveth not the ground and reason thereof from their age , nor from their repentance , nor from their years of discretion , but from the promise of God , which was no lesse to their children in that very capacity , then to themselves : for the signe of the covenant , Baptisme , appertaineth to them also , as being partakers of the common salvation in Christ , Lastly , how our infants have forfeited or lost the capacity , which 't is most certaine the infants of Jewes had , I know not , nor will the pleader ever make it appeare to us . You say further , But he , that whenever the word ( children ) is used in Scripture shall by ( children ) understand infants , must needs believe , that in all Israel there were no men , but all were infants : and if that had been true , it had been the greater wonder they should overcome the Anakims , and beat the King of Moab , and march so farre , and discourse so well , for they were all called the children of Israel . We know the word ( children ) importeth not alwayes infants ; what then ? because it doth not in every place of Scripture signify infants , therefore doth it not any where , no not where infants are spoken of ? the promise before specified was to all Israel , and their infants , and unto them the seal of the covenant and promise appertained ; but because the men of wisdome and valour were included under the name of children , were there no infants among them ? or doe you not take a child of eight dayes old ( when it was by Gods command and covenant to receive the seal ) to be an infant ? and why not now ? seeing the promise is as well and sure to us , who ( though then farre off ) have now by the free mercy of God , been called to the saving knowledge of the gospel : for that promise of God to Abraham , did not so belong to his seed according to the flesh , as that it appertaines not unto us also : for the Apostle clearly testifieth , that it was not given to Abraham or his seed through the law , but through the righteousness of faith — and he was the father of all them that believe , though they be not circumcised , that righteousnesse might be impured to them also — and again he saith — they which are of faith , the same are the children of Abraham : so Christ said that Zache converted to the same faith , was that day the son of Abraham : and indeed the eternall covenant which God made with Abraham's seed , that he would be their God , is not chiefly verified in his carnall seed , for very few of them for some hundred years last past have been Gods people , but rather professed enemies to those that are : and therefore that covenant must be understood of Abraham's children according to that promise , which is as sure and well to us who believe , as ever it was to the Israelites : and so we and our children are as justly to be reckoned children of Abraham , and heirs of that promise , as they ever were : and if within the covenant , and heires of the same promise , what incapacity barreth our children from the same priviledges thereto subordinate , and from the seal of admittance unto the same , more then barred the carnall or naturall children of Abraham from the seal of the covenant , which then was in use ? And for the allegation of S. Paul , that infants are holy if their parents be faithfull , it signifies nothing but that they are holy by designation , just as Jeremy , and John Baptist were sanctified in their mothers womb , that is , they were appointed and designed for holy ministeries , &c. ] We answer , whether you mean literally by holy ministries , the office of priest or prophet ; or mystically , a royall priesthood , to offer up spirituall sacrifice acceptable to God by Jesus Christ , that which you affirme will appeare very false ; for many of the children of believers , are neither priests , prophets , nor so sanctified as to offer up spirituall sacrifice acceptable to God : now the Apostle saith not , else were some of your children unholy ; but , now are they holy , without exception of any : so that his words being infallibly true , there must be some such holinesse there intended , as universally concernes all that are born of believing parents ; which cannot be true in your sense of disignation to holy ministries , nor in the other sense concerning sanctification by the spirit of adoption and regeneration peculiar to the elect of God : nor is it to be understood , as some think , of a meer political cleannesse ( seeing that , out of the Church also , there is a difference between the legitimate and spurious children ) it must be understood therefore of a federall , or ecclesiasticall holinesse , to which reprobates ( if born of believing parents , or at least of either parent being a believer , and within the covenant ) may have right as well as the elect : so had Ismael , Esau , and millions more , as well as Isaack and Iacob , by this federall or ecclesiasticall holinesse they have right unto the seal of initiation , and admittance into the Church ; whereas they who are born of both parents without the Church , are counted unclean , that is , Gods promise and the seal thereof appertaine not unto them : neither may they be baptised , untill growing up and being instructed , they repent and embrace the faith of Christ , and it is not improbable which some say , that the form of the Apostles speaking seemeth derived from the Leviticall law ; in which it was ordained , that some persons should for a time be barred ( as unclean ) from comming within the tents of Israel : so the children of infidels are unclean , and not presently to be admitted into the Church by baptism which is the doore and inlet thereto , ever standing open to the clean : and as under the law , some beasts were clean and some unclean , that is by a Leviticall or ceremonial cleanesse , or uncleanesse , for it was neither spirituall , nor civill : so the Apostle 1 Cor. 7. 14. understandeth an ecclesiasticall holinesse , that is , a Church — priviledge , to be admitted to baptisme : so that indeed the Pleader weakly mistaketh when he concludeth , that just so the children of Christian parents are sanctified , that is , designed to the service of Jesus Christ , and the future participation of the promises : but he saith further , And as the promise appertaines not ( for ought appeares ) to infants in that capacity and consistence , but only by the title of their being reasonable creatures , and when they come to that act of which by nature they have the faculty , &c. ] No colour or proportion can appeare to the blind , or those who willfully shut their eyes , nor any truth , be it never so evident to them on whom is the curse Isai. 6. 9 , 10. As for that you say concerning the title of their being reasonable creatures , I referre the reader to that which hath been answered , Numb . 19. Onely adding here : if the promise of God appertaine to infants onely as they are reasonable creatures , what was the priviledge of the Jew , or what profit was there of circumcision ? the Apostle saith , much every way : and what is the advantage of the believing Christians child , and Gods covenant with them ? what , no more then of Turkes , and Jewes ? where is then that promise , I will be a God unto thee , and thy seed , interpreted by S. Peter , the promise is to you and your children , and to as many as the Lord our God shall call ? what , is it of force only to men and women of yeares ; where 's the infants part ? where is his priviledge of federall holynesse , as being borne of believing parents ? What must they be interessed onely when they come to that act of which by nature they have the faculty ? That is the act of understanding , faith and repentance ? In those acts , the persons and children of Turks , and Jews have a right in the same promises ; you cannot exclude any person from baptism , who believes in Christ , repenteth , and desireth baptism at your hands : Thus you make the promise of God concerning the children of the faithfull of no effect , by your tradition and vain opinion . But to amend this , you say , Baptism is not the means of conveying the holy Ghost . ] I suppose you mean the ordinary gifts and graces of the holy Ghost , as faith , love , hope , sanctity , &c. if not , there may be a double fallacy in your assertion : First in the term ( conveying ) and next in the term ( holy Ghost ) both which may be homonymically intended ; and then your discourse is meerly captions ; and ●o discover it , is a sufficient answer : and indeed by your following words , ( God by that miracle did give testimony , &c. ) it seems you mean , that baptism is not now the ordinary means of conveying the holy Ghost , that is , the gift of miracles unto the baptized : if so , here is both an homonymia , and an ignoratio elenchi : Your reason being reduced to a Syllogisme , you might take these words ( the holy Ghost ) for the ordinary gifts and graces of God , necessary to salvation , in the one proposition , and for the extraordinary in the other , and so the question were mistaken ; which is not whether baptism be an ordinary means of conveying the extraordinary gifs of the holy Ghost into the baptized , as speaking divers unstudied languages , curing the sick , raising the dead , casting out devils , &c. which we affirm not ; but whether baptism ( as the word preached ) be not the external ordinary means by God appointed , to seal us up to a lively hope in Christ , to beget faith , and to engage us to repentance and newness of life ? to which , all that you here trifle concerning imposition of hands , and insinuation of rite to confirmation , is nothing to purpose ; neither is the case of Cornelius and Peters argument thereon , any waies advantagious to you : for , you confess it a miracle ; and how then is it pertinent to our present question ? You say , that God by that miracle , did give testimony , that the persons of the men were in great disposition to heaven , and therefore were to be admitted to those rites , which are the ordinary inlets into the kingdom of heaven : I then demand , if that argument be good , Are not children of believing parents to be admitted to those rites which are the ordinary inlets into the kingdom of heaven , seeing they are also in great disposition to heaven whom Christ blessed , and proposed for paterns to all that shall enter therein ? But we answer , 1. That the great disposition which you talk of , was not so much the gift of miracles , as the persons inward baptism by the spirit of regeneration and sanctification : for the gift of miracles is not of it self , any certain argument of salvation : see Matth 7. 22 , 23. but this was a sufficient warrant to Peter to baptize them , as being marked out thereby for the visible Church at least , into which elect and reprobate may come . 2. To the main we answer , That as by delivering a key , putting in possession of an house is not only signified , but also livery and seisin , the conveyance and chirogrophu●● are passed , confirmed and actually made sure : So in baptism by water , the washing which is wrought by the blood of Christ , is not only figured , but also at last fulfilled in the elect by Christ. 3. In a right use of the Sacraments , the things therby signified are ever held out and convey'd together with the fignes , which are neither fallacious , empty , nor void of a due effect , or without the thing represented ( because they are of God , who cannot deceive , and is able to give the effect ) if the receiver do not ponere obicem : therefore the Sacraments are rightly called the Channels or Conduits of grace , that is , the ordinary means to convey the graces of God into the receivers . 4. God confirms his mercies to us by the Sacraments , wherein the Minister , by Gods own deputation , beareth his person or place in the Church , as well as in preaching the word , so that what they doe ( who are his Ministers ) by his appointment , he doth , both in respect of the institution and effect . So the Lord is said to have a●ointed Saul , whereas Samuel●nointed ●nointed him : so Jesus made and baptized more disciple then John , whereas Jesus baptized no● , but his disciples , by his assignement : Therefore although these signes neither convey grace , nor confirm any thing to them for good who keep not the Covenant ( for God made no promise to them ) yet are they means to convey the graces of God to those that do . To conclude , we affirm not that baptism conveyeth Gods grace to all that are baptized , but to the elect only , as that whereof he hath made a peculiar promise to them ; and that so certain as are those things which God himself sealeth , covenanteth for , and testifieth in heaven and earth ; as 't is written , There are threo that bear record in heaven , the father , the word , and the holy Ghost — and there are three that bear witness in earth , the spirit , and the water , and the blood . — Now if we receive the witness of men , the witness of God is greater . Under the mouth of two or three witnesses , every word must be confirmed , and taken for sure ; how much more when we have by Gods blessing , the same witnesses of our faith , who are also the promisers ( workers , and sureties of our salvation ? But from thence ( you say ) to argue , that wherever there is a capacity of receivinig the same grace , there also the same signe is to be ministred , and from thence to infer poede-baptism , is an argument very fallacious , &c. ] Quis tulerit Gracchos — ? your dispute is fallacious upon your grounds , on which we go not ; and so all your impertinent superstruction here falleth together . They that are capable of the same grace , are not alwaies capable of the same signe : for women under the law of Moses , although they were capable of the righteousness of faith , yet they were not capable of the signe of circumcision . ] I would gladly be resolved , quanta est illa propositio ? is your meaning , Some of them that are capable of the same grace , are not alwaies capable of the signe thereof ? If so , alta pax esto : We say so too : for infants , being capable of the same grace which is exhibited and received in the Lords supper , are not alwaies ( that is , while they are children ) capable of the same signe , because they cannot examin themselves , nor shew forth the Lords death : and women not only under the Law , but now also have and ever will have for ought you can say , the same incapacity of circumcision ; what makes this to conclude childrens incapacity of baptism ? this is to argue à genere ad genus ; though women had not a capacity of that signe , they have a capacity of baptism ; infants had then a right to that whereof they had a capacity : let them have so still , and the controversie is ended . You further say , The gift of the holy Ghost — was ordinarily given by imposition of hands , and that after baptism . ] By this it appears , that your foregoing argument was fallacious , you intending the extraordinary gifts of the holy Ghost , which we pretend not to ; and what is this dispute to us now , or to the present question , seeing they are long since ceased ? But beware your lying too near a wind , and mentioning crisme , or confirmation and sanctifying the holy Apostles , displease not your clyents , and you be taken for an ambodexter . But you say , After all this , lest these arguments should not ascertain their cause , they fall on complaing against God , &c. ] Tell true , and shame the devil : where ? to whom ? when ? which of all the reformed Churches ever did so ? We clearly affirm that God is ever , and alike to be believed , whether by signes , or by words which signifie his will : we say not that God did more for the children of the Jews ; but that your peevishness , denying children baptism , would have it seem so . Do we then complain against God , when we complain of the Anabaptists abridging children of that which God hath allowed them ? How vain and ma●tious is this calumny of yours ? But you say , He made a covenant of spiritual promises on his part , and spiritual and reall services on ours . ] What are these real services , and whose ? if of children , what can they , as such , perform ? but you say , this pertains to children when they are capable , but made with them assoon as they are alive ( that is in the mothers womb ) what this ? this covenant ? so the words seem to import : nay , but undeniably Gods covenant and spiritual promises on his part , presently belong to them who shall be saved , for many of them presently die : or mean you by● ( this ) spiritual and real services on our part , belong to children when they are capable ? Surely then they cannot have this covenant made with them as soon as they are born , otherwise then by baptism ; because for the present they can perform nothing real : If you mean spiritual and real services of parents in relation to their covenanted infants , as such , they cannot yet teach them ; they can only present them to the Church , that the publick seal of Gods covenant being set to them , they may according to their true interest in her external communion , be thereby marked , and known for parts and members of the same and this indeed pertaineth to children when they are capable , that is , as soon as they are born . That which you infer to shew a disparity between Christian infants , and the Jews babes , is frivolous : for thoug there appear some shew of difference in circumstance , as the particular promise of the inheritance of Canaan , &c. yet for substance there is none ; there being as real a promise of blessings to Christians and their children in every kind ; for godliness hath the promise of this life , and that which is to come , and the present seal of faith marketh them for Gods peculiar people ; the effect whereof being wrought and perfected by the spirit of Jesus in their regeneration , the work is done in them ( and no otherwise was it in the Jews children ) for he is not a Jew which is one outwardly , neither is that circumcision , which is outward in the flesh , — but circumcision is that of the heart , in the spirit , Rom. 2. 28 , 29. Col 2. 11 , ●2 , and the Jewish children were no otherwise sealed then into the same faith of Jesus , nor otherwise saved , then by faith in him , neither less saved then we and our child●en . This ( say you ) is the greatest vanity in the world ] What vanity ? you say , to affirm that unless this mercy be consigned by baptism , as good not at all in respect of us , because we want the comfort of it . This is the vanity — well let it be so ; and let them own it that will : I known not whom you mean ; I am sure there appears vanity enough in your following assertion , and reason offered for proof . Shall not ( say you ) this promise , this word of God be of sufficient truth , certainty , and efficacy , to cause comfort , unless we tempts God , and require a signe of him ? ] Yes , Gods promise is of sufficient truth and certaine efficacy thereto : therefore we baptize our children : and it had been sufficient on Gods part , and it must have been on ours , had he not seen good further to confirm us by a seal set to his promise ; or had he not required more of us , as our duty and a condition and seal of his covenant with us & our children : for as Augustine saith , how much available , even without the visible Sacrament of baptisme , is that which the Apostle saith Rom. 10. 10. with the heart man believeth unto righteousnesse , and with the mouth Confession is made unto salvation , was declared in the penitent thiefe : but then it is invisibly fulfilled , when not any contempt of religion , but a point or moment of necessity , excludeth or preventeth baptisme : for it might have seem'd much more superfluous in Cornelius and his friends to be baptized , who had already received the gift of the holy Ghost , then in the thiefe : yet they were baptized : and in that act , the Apostolicall authority is extant , as also the necessity of obeying God in his ordinance : now how childish and perverse is that cavill — unlesse we tempt God , and require a signe of him ? Do you account obedience to God and his holy ordinances , to be a tempting of God ? is bringing children to Christ ( which he commandeth ) and that by baptisme ( which you confesse is the ordinary inlet into the kingdome of heaven ) to require a signe of him , or is it to receive a signe of him by his own appointment ? and what certainity of comfort could we concieve , if on the contrary , we should wilfully disobey , neglect , and contemn Gods ordinance , as your clients do ? were it not rather to tempt God , if ( as much as in us lies ) we should shut up the doore and inlet into his kingdome against infants ? man can do no more to shut them out , then by denying them baptisme : 't is true , that God can , and often doth save them without our ministry , as when death preventeth our baptising them ; but to neglect the ordinary means of our own or others salvation , and to put it on the extraordinary power of God , is to tempt God : if I should ask you , why you eat , or feed your infants , seeing God can preserve you and them without food ? you would easily say , to neglect the ordinary means , were to tempt God , so 't is here . But you say . A wicked & adulterous generation seeketh after a signe , &c. ] Possibly , Mr. Fisher at his Ashford-conference was beholding to you for this opprobrie , and abuse of holy Scripture ; but we entreat you seriously and timely to consider the severity of the Judge who hath said concerning any that take his name in vain , I will not hold him guiltlesse , and whether pernicious playing with holy Scripture , and willfull perverting the sense thereof , fall not under the sentence of self-destruction : consider the terrors which Christ useth Matth 12. 38. 39. and Matth. 16. 4. the thing which the Scribes & Pharises required ; was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word , though it signify divers things , as may appeare by comparing Mat. 14. 3. & 26. 48. Luk. 2. 12. Rom. 4. 11. 2. Thess. 3. 17. yet is it more then manifest , that they required a miracle , and that extraordinary , and above all those divine works of Christ , which hitherto they had ever seen , as casting out devils , raising the dead , &c. they required a signe from or out of heaven , Matth. 16. 1. Mark. 8. 11. and then Christ answered , a wicked and adulterous generation seeketh after a signe ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wonder ; which words are often joyned to expresse the same thing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies a prodigie , or monster . Suidas gives it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praeter ordinariamrationem formatum , praeter naturam genitum : such a signe as begetteth admiration and amazement in the beholders ; and so the Syriack Joh. 4 , 48 , expresseth it by a word comming of that verbe which signifieth , to be amazed , or very much to admire : now I appeale to your conscience ; do we seek any such signe or miracle from heaven , when we bring children to be baptized ? is not this froathy - Rethorick ? you confesse baptisme to be the ordinary inlet into the kingdome of heaven ; and is an ordinary thing a signe or miracle ? consider also the persons of whom Christ spake ; they were a wicked and an adulterous generation : for though they pretended to be Abrahams children , yet neither heiring him in faith or works , but degenerating from him , they deservedly heard — ye are of your father the devil : if this present generation be such , consider who makes it so ; and whether you have any commission to judge them wicked who professe true faith and obedience to Jesus Christ , and his holy gospel , in all things , that any shall , or can make appeare to us to be the truth ? But you say The truth●out is , this argument is nothing but a direct quarrelling with almighty God. ] The untruth of this assertion is so evident , that it were but lost labour to bestow more words to refute it . Now since there is no strength in the doctrinall part , &c. ] I appeale to the judicious reader ; let him judge what strength hath appeared in your oppositions , concerning the words which you here multiply to little if any purpose . I shall say no more , but onely marke the strength of the pleaders present argument , the sum whereof is ; Some Apostolicall traditions were pro loco & tempore , accommodate to place and time ( as the forementioned , love — feasts , saluting with an holy kisse , anointing the sick absteining from blood , &c. ) therefore no Apostolicall traditions passed an engagement upon following ages . We answer : we contend not for any such traditions as were pro loco & tempore , yet doth it not follow that because all Apostolicall traditions engage not posterities , therefore none do , as in that instance concerning the sabbath , I suppose you will accord with us . But you say Because other parallel expressions of Scripture do determin and expound themselves to a sense that includes not all persons absolutely , but of a capable condition , as , Adorate eum omnes gentes , & psallite Deo , &c. ] Suppose all that granted what then ? you would inferre that infants have not a condition capable of baptisme , because some other places of Scripture are relating to capahcity ; what makes this against the baptisme of infants , who beeing within Gods covenant are therefore capable of the feal thereof , as they were under the law , although even then the Scripture saying psallite Deo omnes , &c. said that to those only who could sing to God and praise him , and not unto infants of eight-dayes old to be circumcised ? who know's not , that God commanded severall things with respect to severall capacities ? doth the incapacity in respect of one command , conclude an incapacity of all ? women were not capable of circumcision , nor of the office of teaching in the congregation , nor of execution of priestly offices ; yet they also could and ought to sing to the Lord , and were of that part of nations commanded to praise the Lord. Psal. 148. 12. Psal. 149. 3 , 5. Exod. 15. 20 , 21. ●udg . 5. 1. Infants had not a capacity of singing praises to God , they had of circumcision , and therefore they were then circumcised , though they could not sing : infants cannot sing now , therefore that precept , sing unto the Lord , &c. concerneth them not for present ; but they can be baptized as such , therefore that precept baptise all nations , reacheth unto them ; you say more , As for the conjecture concerning the family of Stephanas , at the best it is but a conjecture , and besides that it is not proved that there were children in the family : yet if that were granted , it followes not that they were baptized , because by ( whole families ) in scripture is meant all persons of reason and age within the family ] Admit that to be conjectural , and we take it for no more ; yet it is no light conjecture , ( the Syriac gives it & filij domus ●jus omnes , speaking of the keeper of the prison , Act. 16. 33. ) that children were baptized with the rest of the family : for though ●● there also may signify any domestick , yet certainly it signifieth a child also , and children were usually domesticks : but it can be no more then a light conjecture of Anabaptists , that there were no infants in this family , or that of Stephanas which Paul baptized ; howsoever it can be no conjecture , but certaine truth , that in all nations there ever were and still are , a great part infants ; and it is more then conjecturall , that the Apostles did as Christ commanded them , saying baptize all nations ; as for that which you say , in Scripture is meant all persons of reasons and age within the family , because it is said that the ruler at Capernaum believed , and all his house : is that proposition universall ? doe you affirme that by whole families , is ever meant all persons of age within the family , and such only ? if so , your assertion is apparently false ; but if your proposition be particular , it falleth short of our cause ; for what can it hurt it , if by all , or whole families in Scripture , sometimes is meant all persons of reason and age ? deale ingenuously then ; do you affime that by whole , or all , the Scripture doth alwayes meane , persons of reason and age ? what doth God , when he said to Abraham — and in thee all the families of the earth shall be blessed ; doth he meane only all persons of age ? are children in their nonage excluded from the blessing in Christ ? Nay but the Apostle saith expresly , the promise is unto you , and to your children : and such Christ blessed , and of such is the kingdome of heaven . Doth the Scripture , 21● saying all flesh dyed — every man — meane onely all of reason and age ? were the infants excepted ? many places of Scripture may shew the vanity of this your assertion : but if your proposition be particular , that is , that sometimes the Scripture by whole families means persons of reason ( that is who have the use of reason ) and age : we can grant it you . I adde ; somtimes , all , signifieth only a great part ; as Mat. 10. 22 ye shall be hated of all men for my name sake : that is of many : times in the Hebrew manner of speaking it signifies , none , or not any one : as Psal. 147. 20. he hath not done so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to all , or every nation : that is , not to any ; so Exod. 12. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. every son of a stranger shall not eate thereof , that is none : now would you have the sense of Christs words goe and baptize all nations , to be , go and baptize some nations , or a major part of the nations ? the evidence of the truth is against that , as well as against the other , go and baptise none ; but you would faine have it , go and baptize those that are persons of reason and age within the nations : shew us any such precept of Christ , and we will obey it ; in the meane time we must do that which we know he commanded us , that is , baptize all nations , all against whom we finde no exception : and why should we look for exception in families , seeing we find none mentioned by our Saviour in nations ? but you would have here , a limitation to capacity , which you think infants have not : first we say , shew us any Scripture-proofe for such limitation : secondly we say that although the incapacity of an infant limit a command where there appeareth a present impossibility of doing that which God in generall commandeth ( as where he saith believe , repent , confesse your sins , sing unto God , praise him , &c ) for God commandeth no impossibilities : yet where it is possible that the command may be fulfilled , there lieth no such limitation : now you will not say that 't is impossible for infants to be baptized : if you say they ought not to be baptized untill they can actually believe , repent , &c. we must answer you with your own : this is unmanlike to build upon such slight and aery conjectures : as are humane fancies , to forbid infants baptisme ; and when you can bring us no solid ground for that you would have , to beg the question . But you say , Tradition by all meanes must supply the place of Scripture : and there is pretended a tradition Apostolicall , that infants were baptized , &c. ] You seem here to speake three things : first , that when we cite traditions , we use them in place of Scripture , or for defect of Scripture-proofe : which to deny , is confutation enough untill you can shew which of us so pretend to tradition . Secondly in your following words you pretend , that we sometimes reject Apostolicall tradition ( for of that you speake ) to which we say , that when the quaestion is concerning a tradition of the gospel or Apostles , as Epiphanius speakes , we receive it ; and with an ancient Council wish that those things may be done in the Church , which were delivered by divine Scripture or Apostolical tradition ; which we adde hereto , though we have no reason to admit of all that is alledged for such : as for those things which the Apostles desivered in complyance with particular times , places , or persons , as anointing with oyl , saluting with an holy kisse , love-feasts , &c. they were necessary then and to that people who had been long accustomed thereto , of whom a gospel-Church was now to be gathered ; but they were neither universally prescribed , neither do they concern us now . Next we say with S. Augustine ; the whole Church holdeth by tradition the baptism of infants ; and that beeing continually observed , we justly believe to have been delivered and confirmed by Apostolicall tradition . But you say , So farre as it can appeare , it relies wholly upon the testimony of Origen ; for from him Augustine had it , &c. ] Yet before you affirmed , that infant-baptisme was Augustin's device ; how had Augustine it from Origen if it were Augustin's device ? That it was neither his device , neither that it relyeth wholly upon the testimony of Origen , many other testimonis by us alleaged , make manifest ; as Dionysius , Jrenaus , Cyprian , Ambros Jerom , Cyril , Gre. Nazianzen , Basil , &c. as also ancient , Councils , as that of ●arthage An● . 407. the Milevitan . An● . 420 , &c. to conclude , we rely not upon the testimony of man , though we reverence holy antiquity , but on the command of Christ and the Apostles practises , baptising whole nations without any appearing exception to infants of believing parents ; and therefore you following inferences either nothing concern , or nothing hurt us . You say further , There was no command of Scripture to oblige children to the susception of it . ] No command to children to oblige them ! a dainty caption : neither was there any command to infants to oblige them to the susception of circumcision ; for they could neither act nor understand that or any other command : The command was to the parents for present , and to children for the future : therefore , if you mea●e that there was no command of Scripture to oblige ●s to the baptizing of infants , the contrary appeares Matth. 28. 19. But you require expresse termes : we rejoyns ; what expresse termes in Scripture have you to prove that there is an holy Trinity in the unity of the deity ? or for the abrogating the Jewish Sabbath , and observation of our Lord-day Sabbath , or for womens receiving the Lords supper , or for your rebaptizing , or dipping over head and ears ? But you say , The necessity of pedobaptism was not determined in the Church till in the eighth age after Christ ; but in the year 418. in the Milevitan Councel — never till then ] What necessity speak you of ? de necessitate medii , in respect of infants salvation , as if they could not be saved without it ? we maintain it not ; if you mean such a necessity on our part , as bindeth us to obedience , that is , to baptize infants of believing parents ; we say with S. Augustin , the custom of our mother the Church in baptizing infants is not at all to be despised , or by any means to be esteemed superfluous , nor to be believed any other then an Apostolical tradition ; the ground hereof is laid down , l. 3. c. 24. Contra Donat. before by us cited , to which I refer the reader ; the sum is , That whatsoever is universally observed in all Churches , and no man can say by what Councel it was determined , or when it began , must be thought to have descended from the tradition of the Apostles themselves , and therefore we hold it as we are commanded , 2 Thes. 2.15 . and we believe it is necessary to be held , because 't is so commanded . That which you say , that it was not determined in the Church till in the eighth age after Christ , and but in the year 418. in the Milevitan Councel , will easily appear false : for the Councel of Carthage in Cyprians time , who flourished about the year 250. determined that children might be baptized , and that even before the eight day , against the opinion of Fidus , as was before noted out of Cyprian ; but you say that infant-baptism was not determined in the Church untill the Milevitan Councel . 1. I demand , Doth a determination by a succeeding Councel exclude a determination of the same thing by a foregoing● or doth it conclude a thing to be no Apostolical tradition ? What think you then of our Christian Sabbath ? will you say that the abrogation of the Jewish Sabbath , that our Christian Sabbath might succeed , was not an Apostolical tradition , or that it was not sufficiently determined in the Church untill about the year 364. because then there was a Canon made for the same in the Councel of Laodicea ? Nay but the practice of the Apostles was a sufficient determination thereof : And truly , Ecclesiastical Canons ( as also municipal Laws and Statutes ) may with good reason be made for confirmation of things rightly and long before sufficiently determined , where some emergent opposition to the former , requireth a due revisal , and further expression , interpretation , or confirmation of the same . 2. I say , that there needed no determination by a general Councel , before any opposition was made publickly against a received custome of the Church ; but so soon as it was questioned and openly opposed by the Pelagians , then the second Milevitan Councel was called against Pelagius and Celestius . It were but a weak argument against an Apostolical tradition , if we should find little or no mention thereof in any writer , in some ages of the Primitive Church ; seeing that besides that there were some of them obscure , generally without Ecclesiastical Writers ; what necessity can be alleadged , that in every age some writers must make particular mention and rehersal of all Apostolical traditions or practices of the Church , when an uninterrupted peace thereof sufficed , and no opposition gave occasion of providing for defence ? Indeed when any turbulent and disobedient spirit of contradiction brake out to disturb the peace and unity of the Church , then the Ministers disputed , preached , or wrote , as need required , or Councels were called , which could not come together from divers Nations without much trouble and charge ; and therefore they were not assembled except in case of some urgent necessity ; and then their Canons were agreed upon for suppressing of emergent errors , and that in all reason ; for what need arming without an enemy ? to make Statutes , provisions , Ordinances or Canons without some present danger , might possibly teach men to offend , or erre , who without such occasion , had not minded it at all . The first Apostolical Synod , had an apparent cause ; — certain men — taught the brethren , saying , Except ye be circumcised , after the manner of Moses , ye cannot be saved : Then the Apostles and Elders ●ame together to consider of this matter . So the four first Councels had their several occasions . The Nicen Councel was called by Constantin , to suppress the damnable heresie of the Arians . The Councel of Constantinople was called against Maedonius and Eunomius denying the deity of the holy Ghost ( in the reigne of Gratian and Theodosius . ) The Councel of Ephesus ( in the reigne of Theodosius the younger ) against Nestorius and Caelestius ; and the Calcedon Councel was gathered against the heresie of Eutychus and Dioscorus : so was the Councel of Gangris against Eustathius : The first Councel of Carthage against the rebaptizing Donatists ; the Arelatense was occasioned by their appeal : and the second Milevitan Councel was called against Pelagius and Caelestius his great Factor , denying infants original sin and baptism : So that the non determination of a thing for many ages in the Church , the Church constantly holding and practising it , proves nothing , but that no body opposed it all that time ; and had Pelagi●u●s heresie concerning infant-baptism , after the Milevitan Councel , and after the writings of Jerome , Augustin , Optatus and others , still slept , I know not why any man should now have written , or spoken against it . I grant ( you say ) it was practised in Africa before that time , and they or some of them thought well of it ; and though that be no argument for us to think so , yet none of them did ever before pretend it to be necessary , none to have been a precept of the Gospel : St. Augustin was the first that ever preach'd it to be absolutely necessary , and that was in his heat and anger against Pelagius , who had warmed and chased him so in that question , that it made him innovate in other doctrines possibly of ●●re concernment then this , ] You grant the practice of infant-baptism in Africa , and that some of them thought well of it . It hath been proved that an ancient Councel there established it , as a custome of the Church derived from the practice or tradition of the Apostles , obeying Christ's general precept to baptize all nations : that none of them before Augustin pretended it to be necessary , cannot be true ; for they would not have practised a thing of so high concernment , except they ●ad held it to be necessary on the part of the administrers . Further I say that the Churches of Africa were of a very ancient plantation , as were also the Churches of Asia , of which was Justin Martyr , by birth a Samaritan , which is of Asia the greater , and he was for infant-baptism ; above all controversie , the sound of the Apostles preaching went into all the earth , and their words unto the ends of the world ; and therefore all the Christian Churches were first planted according to the Gospel and traditions of the Apostles , among which we have shewed infant-baptism to be one : for good cause therefore they thought well of it , and so do we . That none of them did ever before Augustine , pretend it necessary , is apparently false ; for it was in liking and use in Cypriant time , as hath been proved ; therefore if Augustin were the first that ever preached it to be absolutely necessary to salvation , and in his heat against the Pelagians did something innovate , it hurteth not our cause , who do not affirm so rigid a necessity of baptism , as we have said formerly . But you sa — Nor at all in other places ; we have the testimony of a learned Pedobaptist Ludovicus Vives , who in his annotations upon S. Augustin de . C. Dei l. 1. c. 2● . affirms , neminem nisi adultum antiquitùs solere baptizari . ] That infant-baptism was not at all practised in other places , is very untrue , as appeareth by that which hath been alleadged out of Ireneus , who was of France , and Justin Martyr , Jerom , Ambrose , &c. That which you cite out of Ludovicus Vives , neminem nisi adultum antiquitùs solere baptizari ; I suppose you may read in some index or marginal ●●●e , or in Bellarmin with a little change ; the words of V●●● in the cited place are — ne quis fallatur hoc loco ; nemo olim sacro admovebatur baptisterio , nisi adultâ jam aetate , &c. lest any should be deceived in this place , none anciently was moved to the sacred font , but such as were come to full age , &c. Certainly Augustin spake there concerning those who being of years , could understand what the sacred mystery signisied , and could desire the same : What is the cause ( saith he ) why we should spend times in exhorting them , wherein by speaking we endeavour to enflame the baptized either unto virgin integrity , or vidual continency , or unto a conjugal fidelity , &c. he meant not such words to infants . What did vidual continency , or conjugal fidelity concern infants , as such ? and L. Vives words immediately following intimate the same ; The image of which thing ( saith he ) we yet see in our baptizing of infants . If this were not his meaning , as it was Augustins , it was frivolous enough , and such as I cannot easily believe so learned an Author , and so well acquainted with Augustins sense , and judgement in this matter could be guilty of ; possibly his olim , related to the baptism which was administred in ecclesiâ constituendâ ( when the partition wall being broken down , and the natural branches broken off , that others might be grassed into Christ ) which was , and could no otherwise be then by instructing people in the faith of Christ , and then baptizing them , that their children might afterward be baptized , as being within the covenant by their fathers priviledg , and their own , as being children of believing parents ; so that in the constituting a Christian Church , the Ministers first , and most general work of administring baptism , was with persons of years ( by their preaching to them ) converting to the faith , but in ecclesiâ constitutâ it is much otherwise : our general work of administration of baptism is with infants of enchurched parents ; we seldom meeting with any Turk , or Pagan , or Jew converted , and desiring baptism ; to conclude , if L. Vives by you cited , had been of your opinion ( to spare the mentioning the authority of Ireneus , Cyprian , Augustin , Jerom , &c. or the African or other Councels , who much better knew the custom of the ancient Churches then Lud. Vives could ) we can ballance Vives with Polydor Virgil , another learned Author , who saith , As infants among the Jews were circumcised the eight day from their nativity , so are they for the most part , with us baptized , which yet the English do in the very day wherein they are born , that which S. Cyprian — by many reasons proveth may be done . But ( you say ) besides that the tradition cannot be proved to be Apostolical , we have very good evidence from antiquity ; that it was the opinion of the Primitive Church , that infants ought not to be baptized , and this is clear in the sixt Canon of the Councel of Neocaes●rea , &c. ] It is proved to be Apostolical , and therefore ( above controversy ) it can be proved : You talk of very good evidence from antiquity , that it was the opinion of the Primitive Church , that infants ought not to be baptized , and this , you say , is clear in the sixt Canon of the Councel of Neocaesarea : so then , it is likely that one testimony is very good and clear evidence for you ; and shall not many , and of them , some more ancient , witnesses be good for us ? Origen , Ireneus , Cyprian , with the whole Councel of Carthage , held about anno 258. were more ancient then the Councel of Neocaesarea held about the year 316. and those , as hath been shewed , were for infant-baptism , as many others also express . Augustin , as we have before noted ( on Num. 13 ) calleth it ecclesiae fidem firmissimam , and fundatissimum morem , the most firm faith of the Church , and the most grounded custom . And again , that which was delivered by Apostolical authority . But let us now behold how clear it is in the sixt Canon of the Councel of Neocaesarea which you alleadged . The Canon saith , A woman with child may be baptized when she please ; for the baptism of her that is to be delivered , in this matter concerneth not the infant to be born , because every ones own choice or purpose is manifested or declared by his own confession , the mothers baptism doth not so concern the infant that is to be born , as if that needed not to be baptized when 't is born : The woman must for the present make her confession of faith , whereby she may declare he choice ; and so must the child for his own part , when he comes to age , and can shew that he embraceth the Christian faith . Mark how clear this Canon makes it , that Infants ought not to be baptized . Here 's not one word forbidding infant-baptism , the whole scope being rather to shew that the infant must be baptized for himself ; because the mothers baptism ( in whose womb he then was ) cannot excuse him from being baptized . Add hereto that which some observe , That regeneration by baptism , presupposeth a precedent natural birth , which the unborn child hath not ; therefore the unborn infant cannot be regenerate in his mothers baptism : Indeed it gives him a right hereto , if he have none by the fathers side , 1 Cor. 7. 14. So that if any man lift to think that the Councel spake Gospel ; yet it will no more thence follow , that infants ought not to be baptized , because they cannot yet make confession of their faith , then that all that which is said of the adult , is precisely to be applyed to in●ants for present , as that 2. Thes. 3. 10. — This we command you , that if any would not work , neither should he eat — which concerneth infants no otherwise then when they should be able ; but in the mean time would you not have them eat ? you know that though the rule bear a shew of universality● yet it concerneth persons of age and ability , not infants ; so here , the Ministers interrogating persons of years to be baptized , was simply necessary ; for how else should it have been known whether they were fit to be admitted into the Church priviledges by baptism ? that therefore they did not admit infants to baptism , because they did not examin them , follows not , except you could shew that they admitted none to baptism but persons of years , which is the question in hand , and therefore may not be a medium to prove your assertion by : as for asking them questions to be answered by Sponsors , Godfathers and Godmothers , we shall speak anon . And to supply their incapacity by the answer of a Godfather , is but the same unreasonableness acted with a worse circumstance : and there is no sensible account to be given of it . ] We say that by your present confession , such sponsion by God-fathers is but a circumstance ; therefore the sponsors supply not any incapacity of infants in the respect of the substance of baptism , which is to be sprinkled , washed with , or dipped in water , in the name of the Father , the Son , and the holy Ghost : for this their own capacity is sufficient ( they being born of believing parents , and within the Church ) without the supply of any answer of others for them ; which if you grant us , we have the end of our dispute ; as for circumstances , neither commanded nor forbidden by God in the holy scriptures , we shall willingly submit to the authority and practice of the Church in which we live : If you dispute from the circumstance , or any pretended inconvenience therein , to the anulling the substance controverted , you know how unreasonable that fallacia accidentis is ; and what sensible account can be given of it ? But you say . That which some imperfectly murmur concerning stipulations civil performed by Tutors in the name of their Pupils , is an absolute vanity , &c. ] Have a care that you be not answered with à turpe est Dactori , &c. Do you not vainly argue , that in the use of God fathers , &c. God is tyed , and Christian Religion transacts her mysteries by proportion and compliance with the Law of the Romans ; concerning which something hath been answered before ; I only add here , that God neither commanding nor forbidding God-fathers , it is no vanity to obey authority herein : But to disturb the peace of the Church , and make schismes for things in their own nature indifferent , and commended to us by venerable antiquity , is not only vain , but impious : And how is God tyed , where he neither forbids nor commands ? To the rest we say not that Christian Religion must transact her mysteries by complyance with Roman Laws , or humane customs ; but that in some things she may , in things circumstantial , and no waies repugnant to the word of God. You say further , I know God might , if he would , have appointed God fathers to give answer in behalf of children , and to be fideiussors for them , but we cannot find any authority or ground that he hath ; and if he had , then it is to be supposed he would have given them commission to have transacted the solemnity with better circumstances , and given answers with more truth . ] We answer 1. In that you can find no authority or ground for it , nor against it , as we know it can be no other then adiaphorous , or indifferent , and in or for such things as are meerly circumstantial and in their own nature indifferent to dissent from antiquity ; disobey the Churches authority , and break the sacred band of unity , let your own consciences tell you what you do . 2. Whereas you would bespatter this custom of imputation of will-worship and untruth in the users thereof ; I say first , That whatsoever God hath commanded or forbidden in holy Scriptures , that is necessarily to be observed ; and this faithfull word we must hold fast , Tit. 1. 9. But those things which he hath neither commanded nor forbidden , neither expresly , nor by necessary consequence , fall under the general rule belonging to things arbitrary and indifferent , Let all things be done decently and in order , ● Cor. 14. 4● . which then only can be when we unanimously and uniformly do that which a general consent and constant practice of the Church warranteth ; not that which every private spirit liketh or disliketh : There can be no decency without order , nor order in confusion of practices : therefore God having left many things circumstantial , arbitrary as to the authority of the Church , we ought to tender her unity , and reverence her authority ; the contempt whereof hath opened so wide a dore to schism as now troubleth the Christian world . Secondly , there may be falshood in some mens answers , though no fault in the order which God will , it being his perfection that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; God that cannot lie , Tit. 1. 2. and it is the inviolable holyness of his will , that he will not , neither can will any evil ; and it is certainly true which Fulgentius saith , As there is no sin in him , so there is no sin of him . For the question ( you say ) is asked of believing in the present ; and if the God-fathers answer in the name of the child ( I do believe ) it is notorious that they speak false and ridiculously ; for the infant is not capable of believing , &c. ] For answer , we may say with Augustin , Who knows not , that to be baptized , is in , or for infants , instead of believing ? And again , they are borne to Church , and although they cannot run thither on their own feet , yet go they on others feet , that they may be healed : our mother the Church lendeth them others feet , that they may come , others heart that they may believe , others tongue that they may confess , that for as much as in that they are sick , they are more grievously burthened with anothers sin ( that is , which they acted not in their own persons ) so when these are cured , they may be healed or saved , another confessing for them . But I demand , Why may we not here with better reason understand present , for future believing , then you do children of believers holyness , which the Apostle , 1 Cor. 7. 14. pronounceth in the present ) by a designation to the service of Jesus Christ , and the future participation of the promises ? But Augustin saith very well , — If the Sacraments had not a certain similitude of those things whereof they are Sacraments , they should not at all be Sacraments ; but by reason of this likeness , they oftentimes receive the very names of these things themselves ; therefore as after a certain manner , the Sacrament of Christs body is the body of Christ ; the Sacrament of Christs blood , is the blood of Christ ; so the Sacrament of faith , is faith : Now to believe , is nothing else but to have faith ; and so when 't is answered that the infant believeth , who hath not yet the affection of faith ; we answer , that he hath faith in respect of the sacrament of faith ; and that he converteth to God , in respect of the sacrament of conversion ; because even that very answer appertaineth unto the celebration of the Sacrament ; as the Apostle speaketh of baptism it self ; We are , saith he , Buried with him by baptism into death ; he saith not , we signifie burial , but altogether saith , We are buried — therefore he called the Sacrament of so great a matter , by no other name then of the thing it self : So that faith , though it be not yet such as consisteth in the will of believers , yet the very Sacrament of that faith , makes a ( baptized ) infant faithfull , or a believer : For as 't is answered that he believeth , so is he called a believer ; not signifying that thing in the very mind , but in respect of his receiving the Sacrament of that very thing ; to wit , of believing , and giving his name to Christ. But what unreasonableness acted with a worse circumstance , is there for God-fathers thus answering — All this I steadfastly believe ( wherein though possibly there may be untruth , because the Sponsor doth not as he professeth , steadfastly believe , yet so may there also be , when persons of years answer for themselves , that they believe ) seeing the lawfulness of baptizing infants , is affirmed on condition of their parents believing , and Church-priviledge , which is often testified personally by the very parents , Grand-fathers , Grand-mothers , and sometimes in defect , or necessary absence of such , by some fellow-believers testifying for them , and the childs priviledg and baptism : but your sensible account is , that they speak false and ridiculously ; if you can bear the eccho of your own words , we therein answer you ; yet for the sober readers sake , we further answer after Augustin , treating of the same argument , Let no man whisper to you other doctrines ; this the Church ever had , ever held , &c. doubtless the custom is very ancient ; Histories tell us of it in the time of Higinus , who was coetaneous with Polycarp a disciple of S Johns , they lived under the reigne of Antoninus Pius , about the year 140. some think it came into the Church from the custom of those who were Catechumenists , who being examined before they were admitted to baptism , concerning their faith and repentance , were not only to answer in their own persons , but to have sponsors as witnesses of their faith , conversion , and baptism . It is not improbable which some here propose , that — As children were baptized when their Christian parents had formerly made confession ; so sureties confessed in relation to themselves , that they might be fit to stand as a kind of parents , &c. Seeing therefore this custom is nothing repugnant to holy scripture , neither hath in it any appearance of evil , but rather of profit and edification , though it be not of the essence of baptism , but a ceremonial circumstance , 't is foolish and impious to quarrel it , and for it to break unity and disturb the peace of the Church . But you say , — The infant is not capable of believing , and if he were , he were also capable of dissenting ; and how then do they know his mind ? ] If it be necessary to baptism that the baptizer know the mind of the person to be baptized , how can you baptize men of years ? You will say they express their minds , and so we baptize them . I grant you may know their , words , their minds you cannot ; because they may dissemble . If you say you are in charity to believe the best ; once more we say , Be but as charitable towards infants , of whom you can know no actual evil , nor shew any just cause why you should suspect it for the future . And I pray how could the Priest under the Law know the minds of children to be circum●●sed ? To conclude , 't is nothing material whether we know the infants mind , 't is behoofull that we know his priviledg , as being born within the Church and Covenant of God , which giveth him a sufficient right to the seals thereof . But you say , Tertullian gives advice that baptism of infants should be deferred till they could give account of their faith . ] I answer , 1. Tertullian speaking of deferring baptism , lest they should rashly give it , as to persons out of the Covenant , or unbelievers , instanceth specially children ; that is , extraneorum , non foederatorum , as the learned Fra. lunius interpreteth the same : so that this concerneth not our present question which is of children of Christians . 2. This shews then that the practice of infant-baptism was none of Augustins device , as you charge him , seeing it was in use in the time of Tertullian . 3. But let us hear the rest of Tertullians advice ; was it only concerning the deferring infants baptism ? Let them come when they can learn , when they are taught whither they come , let them be made Christians when they shall be able to know Christ — nay but presently he saith , For no less cause the unmarried also are to be delayed , in whom the tentation is prepared , both in virgins by their maturity , and widows by their going up and down untill they are either married or confirmed in constancy — Will you follow Tertullians advice herein ? But what if they never marry , must they never be baptized ? If not , give us leave to decline it in the other , or to take it in the sense he meaneth it , as may appear in that he specifieth widows , who being at that age , are necessarily to be supposed either baptized after their first marriage , or out of the Covenant . And the same ( you say ) is also the Councel of Gregory Bishop of Nazianzum , &c. Gregory Nazianz●n in his fortieth Oration ( which you cite in your margent ) saith , Sow when the time of sowing is — plant prune thy vine when the season is , &c. But at all times intend thy salvation , and think that any time is seasonable , or appointed for baptism : among other ages of man be instanceth in Infancy . Hast thou an Infant ( saith he ) let not wickedness take away the occasion , let it be sanctified from its infancy , let it be dedicated to the Spirit from it ●ender years : fearest thou the seal in respect of the infirmity of Nature ? How poor a spirited mother art thou , and of how little faith ? But Anna promised Samuel unto the Lord before he was born , &c. You say concerning Gr. Nazianzen , that his reason taught him that which was fit , ( true , for he allowed Infant-baptsm ) yet he was over-born with — the opinion of his Age , &c. So far also I consent as this relates to that they thought , that Infants dying without Baptisme , should neither he glorified nor punished . That which you further say , although he allowed them to hasten in case of necessity , falleth under a double consideration : First , in respect of those times appointed for Baptism in the primitive Church , to wit , Easter , and Whitsontide , or Pentecost , which he mentioneth : But when he cometh to the question , whether Infants should be baptized , he answereth positively ; By all means , if any danger urge , and sheweth it from the Analogy between Circumcision and Baptism . He taketh away the objection from the years at which Christ was baptized , which was indeed to be deferred untill the fulness of time for the worlds redemption was come : and that we are not to imitate all the actions of Christ. To that which you say — Yet in another place he makes mention of some to whom Baptism was not administred , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by reason of Infancy ; we say you utterly mistake : for Nazianzen in the same Oration speaking of delay in performance of that duty , reckons up severall sorts of those whose Baptism was deferred ; some for sloth , or insatiable desire of sinning ; others are not in ability to receive it , either for their infancy , or some sudden and violent accident , disabling them so that they cannot receive this grace if they would . True , infants have neither ability nor will to come to Baptism ; nor can those ( though of years ) who are accidentally disabled : they have not power , though they have a will to come . What is this to our deferring Infants Baptism in the Rule , which in some cases may reasonably and lawfully be done . As for example , Suppose an infant neer some Mahumetan border were found , and the parents not known , we may and ought to demur : But what makes this against baptizing infants of parents known to be within the Church ? But you say , To which if we add that the parents of S. Augustine , S. Hierom , and St. Ambrose , although they were Christian , yet did they not baptize their children before they were 30 years of age , it will be very considerable in the Example , and of great efficacy for the destroying the supposed necessity or derivation from the Apostles . This may make a formidable noyse in some vulgar ear ; 't is true which Mr. Homes notes , pag. 188. that the opinions or practices of some few , conclude no more against the generall tenet and practice of the Church , then the Hills and Vallies do against the roundness of the world . But to what purpose do you propose any of these examples to your clients imitation ? If not , why inferre you them ? Possibly the parents of some great and excellent men , might erre in such omission of duty ; or there might be some in . vincible lets or obstructions to their desires : however you would not have your childrens Baptism deferred ●0 years . To the particulars I say , Possidonius in the life of Augustine , saith , that he was born of honest and Christian parents , and that he received of St. Ambrose , Bishop of Milan , both the wholesome doctrine of the Catholick Church , and the Divine Sacraments . But Augustine saith , he believed and desired baptism from his childhood ; the cause of the delay thereof he putte●h on a sudden great sickness , and his fathers unbelief : but if the parents were then Christian when he was born , and either understood not , or neglected his Baptism , what is this to our cause ? I know nothing hence following but that , if so they neglected , they were culpable . We read of his dangerous estate while he was a Maniche , and his mothers constant and importunate tears and intercession for his conversion , as her sorrow for the delay thereof ; which at last happily obtained , according to that which the Prelate answered her , It cannot be that the son of those tears should perish . After his conversion he seriously learned , and happily taught others , not to defer infant-baptism , as may appear by that which hath been alledged out of him . As for St. Hierom , they also say that both his parents were Christian , and that he was diligently taught and brought up of them at home , and that with Bonosus presently even in his Parents embraces , and Nurses gentle language he received in Christ , and presently he was instructed in the rudiments of Christian piety , which very probably importeth his infant-baptisme , rather then that he had any Nurses at his being ●0 years old . That which Erasmus ( who gathered his story out of other Authors ) after saith on Hieroms Epistle to Damasus , that he would follow the saith of that Citie in which he had received the garment of Christ , as the same Erasmus gives the sense in the life of Hierom , proves not that he was not baptized before he was 30 years old : for Hieroms words are to this sense , because the Eastern Churches have rent the seamless Coat of Christ ( by their schismes ) so that it is hard there to know where the Church is , therefore . I thought it meet that I should consult with Peters Chaire , and the faith commended by the Apostles mouth ( Rom. 1. ) thence now requiring food for my soul , where long since I tooke on me the garment of Christ. What was it which he called Peters Chair ? What the Citie of Rome ? Was that faith which the Apostle commended onely there , or then when Hierom wrote in all the Western Church ? his words concerning the Eastern Churches divisions by reason of the Arian faction , and the following , concerning the great distance at which Hierom ( being then in Syria , near Antioch ) was make it plain , that he spake of the Western Church in which he was baptized , probably in oppido Stridonis , where he was born , not in Rome : As for Erasmus's opion of his being baptized in Rome , 't is grounded but upon an opinor . I think saith he ) he meaneth it not of his Priestho●d , or orders . And what solidity is there on these conjectures , to conclude that Hieroms parents , though Christian , defer'd his baptism until he was 30 years old ? or what wil it advantage you if it were true ? there may be such lets to sealing , as to Israel in the Wilderness , and God bare with them 40 years together , yet they should have circumcised the male children at eight dayes old upon a severe penalty , Gen , 17. 14. an inevitable necessity varieth not the rule . Concerning the last instance in Ambrose , I find that his Father was Deputy , or Governor of France ; but whether Christian or not , I find nothing in Paulinus who wrote his life , and you avouch no Author for that you say . We read that after he was chosen Bishop of Milan , after Auxentius the Arian , by the joynt suffrages of the discordant parties ; and being ( though much against his own will ) confirmed in that charge by Valentinian the Emperor , he was baptized ; and with the Church held Infant-baptism against Pelagius and the Donatists , upon this ground , Because every age is subject to sin , therefore every age is fit for the Sacrament ; let the reader mark how this also is very considerable in the example , and of what great efficacy it is for the destroying the supposed necessity , or derivation from the Apostles , as the pleader saith : But seeing he can raise no stronger batteries against it , he might more easily and certainly conclude , that it will stand whether he will or no. But however ( saith he ) it is against the perpetual analogie of Christian Doctrine to baptize infants ] . This is gallantly spoken , if he could tell how to prove it , or any part thereof . Besides that Christ never gave any precept to baptize them , &c. ] This is his Argument ; all that for which Christ never gave any precept for the doing it , and which neither himself nor his Apostles ( that appears ) did , is against the perpetual Analogie of Christs Doctrine ; but Christ never gave any precept to baptize them , &c. ergo . — I answer , This foundred Argument , lame on both feet , doth poorly charge . 1. 'T is not true that all is against the perpetual Analogie of Christs Doctrine for which no express precept of Christ , or practice of himself or his Apostles appears , for there are many things circumstantial and indifferent , neither commanded nor forbidden , which yet on second thoughts you will not say are against the perpetual Analogie of Christs Doctrine : I might instance the postures , or numbers , or sexes , or places where , in the receiving the Lords Supper : Where do you read of any command of Christ , or practice of himself or Apostles , that the Communicants should stand , or sit , or kneel , or lie down ; one of these ( or if you can think of any other ) must needs be ; shew us either precept or practice obliging to either ; where is any precept of Christ obliging to a set or determined number of Communicants : where are we commanded to administer to women ? where is any precept obliging to a place ? who knows not that these and the like things are left under the general rule , Let all things be done decently , and in order ? which observed they are not against the Analogie of Christs Doctrine . Again , what think you of the Sabath , is that which we now doe therein against the Analogie of Christs Doctrine , because we find no express precept or practice of Christ or his Disciples for the translation of it ? That it is and ought to be the Christian Sabbath , is grounded on necessary consequence , but no express precept . 2. It is also notoriously false , that Christ never gave any express precept to baptize all Nations , without any exception to infants within the Covenant ; and who knoweth not that infants ever were and are a great part of every Nation ; what then ? though he never said in so many syllables , or by naming infants , go and baptize them also , is it not sufficient to name all Nations without enumeration of particulars ? Indeed he needed not give such an express command concerning children , seeing that he sent them to administer this seal of the new Covenant and Sacrament of initiation , who were in the old , their selves sealed in their infancy by circumcision , and so used to that Doctrine of childrens being within the Covenant with believing parents , and the daily practice of their initiation and reception into the communion of a visible Church , that it might have seemed very superfluous to say any more then Go baptize all Nations . There is also much difference , Inter ecclesiam constituendam , & constitutam ; the Apostles business was generally to baptize Heathens and converted unbelievers ; but we have to deal with a Church constituted ; therefore faith and repentance , were so often mentioned in the story of the Apostles practice ; but we living in a setled Church , have to deal with baptizing infants who cannot yet actually believe or repent : But in that no particulars are mentioned in Christs universal command to baptize , it sheweth that all within the Church-priviledg and Covenant of God are included . Again , whereas you require a command in terminis for baptizing infants , I demand , Where doth he in terminis say , Baptize men of years , or Kings , peasants , rich , poor , high , low , men , women , Citizens , Countrey-men , Fishers , Husbandmen , Threshers , Shooemakers , Taylors , Shop-keepers , or Mechanicks ? He commandeth that all be baptized , of what sex , age , condition or estate whatsoever they be , which appertain to any Nation . So in general Prescripts , Laws , Grants , and Franchises , the rehersal of particulars is not requisite ; because such things pass on the whole kind therein contained , and will that the censure or priviledg concern all particulars within that general , except in case of any exemption of some specified particular , or exception made by him who made the Covenant , or granted the Priviledges . We cannot find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these very words in any place of Scripture , Baptize Women , or administer the Lords Supper to women yet from these general precepts , Baptize all Nations — take eat this is my body — and — d●i●k ye all of it ( now it is — evident that the twelve Apostles only were then present when he instituted this Sacrament , and that he spake and administred it unto them only ) yet I say we all , without quarrel about it , baptize women , and respectively administer the Lords Supper to them , as included in the general precepts ; and why are we not contented with a general precept including childrens baptism , seeing no exception of the Covenant-maker can appear to the contrary ? Lastly we say again , that the reason why Christ gave his Disciples no express or peculiar command concerning baptizing infants , but included them in the general , was because the Apostles were so well acquainted with childrens reception into the Church-priviledges , and sealing into the same , that they could not reasonably make any question of baptizing infants , having a general command to baptize all Nations , infants being under the Law circumcised ; and knowing moreover that the grace of God was not more strict or restrained in the new Testament then in the old ; but contrarywise , more diffused or large ; and therefore a greater and more difficult question might have been concerning the baptism of women , there being neither analogie from circumcision , nor particular precept to induce them to baptize them ; but that they knew that the general precept was authority sufficient , without specifying particulars in terminis . You say more , All that either he or his Apostles said concerning it , requires such previous dispositions to baptism , of which infants are not capable , and these are faith and repentance . ] Your whole scope is fallacious : form your Argument , Christ and his Apostles in all that he or they said concerning baptism , required faith and repentance , as previous dispositions to baptism , but no infant can believe or repent ; ergo , infants are not previously disposed to , or capable of baptism , according to that Christ or his Apostles ever said . 1. We say here is a Paralogism or fallacy , à dicto secundum quid ad dictum simplicitèr ; Your Major is true , if you speak of persons of years to be instructed ; but false concerning children , because he never requireth any impossibility . 2. He that appointed Infants baptism , requires no other previous disposition to infant-baptism , but such as they are capable of , that is , of being admitted into the visible Church , and sealed with the external Seal thereof into the future profession of faith and repentance . Adde hereto , that children under the Gospel , are thus capable of the seal of faith , as children were under the Law , although they cannot actually repent or believe , which were and are no less previous dispositions , if we speak of persons of mature years to be baptized : But if your dispute be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your ignoratio elenchi may not pass for current reason , if by previous dispositions to baptism of men of years , you would obtrude the same on infants , concerning whom we say that actual faith or repentance are no more previous dispositions to baptism , then they were to circumcision . And so you see that I might reasonably answer all that you say herein by rejecting your consequence ; but for the prudent Readers further satisfaction , I say , 3. Aprevious disposition necessary to the capacity of a thing , is considerable , either as it is in or of the subject . 1. A previous disposition in the subject , we may understand either as a self-disposing by some intrinsecal and inward faculty , or as a being extrinsecally disposed and fitted by some other power , to a capacity or receptibility of something which yet it hath not , neither was capable thereof before such a disposition : Now this in our present instance presupposeth , or speaks some change of the mind by illumination , faith , remorse of conscience , purpose of leading a new life , and desire to be implanted into Christ and the communion of Saints by baptism ; and so it is internal ; or professing of that endeavour of knowing the mysteries of the Gospel , faith and repentance testified before men ; and so these dispositions are external , or expressed to men whom it may concern ; these are necessary in persons of years coming to baptism . 2. there is a previous disposition of the subject without any present change of the mind , which springeth from his relation to some other , or some others act : So some titles of honour come on children in their fathers Charters without any present change of the childs mind ; so Lands and Inheritances , by right of adoption , may be setled on them in their infancy , without their present change or knowledg : so also the believing parents priviledg , and being within Gods Covenant made with them and their children , previously disposeth infants to the seal thereof , to wit , by giving them a certain right thereto , and so was it in circumcision : But if a Proselyte were to receive the seal of the Covenant , he must necessarily be prepared and first disposed thereto , by the knowledg of Gods Law and Covenant , faith , repentance , or at least the profession thereof , and those other rites which the Law required on that behalf . The infants previous disposition to circumcision , was no other then his fathers and his own priviledg , and being within Gods Covenant : Of the child was neither faith nor repentance required for the present , but future ; so must we understand concerning baptism , the seal of faith under the Gospel . And not ( say you ) to instance in those innumerable places that require faith before this Sacrament , there needs no more but this one , He that believeth and is baptized shall be saved — ] I answer , 1. Deal fairly , dispute ad idem ; and shew me one place of Scripture which universally requireth faith before this Sacrament , and you shall be excused for the innumerable places which you speak of : We can shew that the rule holds not universally that faith must precede the Sacraments : for though Abrahams faith preceded the seal thereof , yet Isaaks seal preceded his faith : Mr. Calvin expresseth the reason hereof : Why ( saith he ) doth in Abraham the Sacrament follow faith , and in Isaak his son it goeth before all understanding ? because it is meet that he , which being in full-grown age is received into fellowship of the Covenant , from which he had hitherto been a stranger , should first learn the conditions thereof : but an infant begotten of him , needed not so , which by right of inheritance , according to the form of the promise , is even from his mothers womb contained in the Covenant . And certainly in this respect God calleth the infants of covenanted parents , sons and daughters born unto him , Ezek. 16. 20. & 23. 37. be esteeming them his children who are born of those parents to whom God made the promise to be a God unto them and their seed after them ; which promise as truly concerns us and our children , as it concerned Abraham and his . 2. If the argument be good from that place , Mark 16. 16. He that believeth and is baptized ; faith is first named , and then baptism : ergo , faith must precede baptism : Why shall not the Argument from other places be good to the contrary ? as John 3. 5. Except a man be born of water and of the spirit , he cannot enter into the Kingdom of God : Baptism is first named , and then regeneration ; therefore baptism must precede regeneration . So again Ephes. 5. 26. Washing with water , that is , baptism is mentioned before the word , ergo , we must first be baptized , and afterward receive the word . 3. If this argument were good , how many men and women of age , must by the same reason be denyed baptism ? For all have not saith ; but the truth is , that to be born in the Church , is unto , or in infants instead of profession of faith and repentance , as to the outward seal , for which we contend ; and profession of faith and repentance , is to and for the adult instead of the same , for their right to the desired seal ( so was it to Ismael , and Esau whom God hated ) because they were born of covenanted parents . 4. Sure it is that Christ in the forementioned place , speaketh of men and women of years : For you confess that infants as such , cannot believe ; and what then must follow if your cruel principles were true ? Christ saith , But he that believeth not , shall be damned : If this were as you would have it , spoken concerning infants also , what should become of all those that die in their infancy ? what are they damn'd ? Here appears an inexcusable perversness of these men , who when children are proposed to their interest in general terms granted them , there they would exclude them , except they shew a particular warrant ; and baptize all Nations , without a baptize infants , shall not advantage them for the seal of their admission into Christs visible Church : But where a general rule is mentioned , from whence they are in reason and all charitable construction to be exempted , there it must include them for their disadvantage , even to damnation , without any particular warrant for such inteterpretation . Mr. Cobbet observeth well , That the Covenant-priviledges of grace , are ever to be expounded in favour of the principal or less principal counterparties , unless any exception be made of persons or priviledges by him which was the Covenant-maker . To avoid this , you must either acknowledg that the place you cite , is either to be understood of those of years who contumaciously reject the Ordinances of God , being hardned in wilfull blindness and unbelief , and so that i● doth not concern children , as such ; or else you must allow infants some secret seeds of faith and regeneration , and so you shall justly acknowledg their capacity of baptism . Plainly ( you say ) thus , faith and baptism in conjunction , will bring a man to heaven ; but if he have not faith , baptises shall do him no good . ] True in those ( who though baptized ) as Simon Magus , are yet but in the gall of bitterness ; but this is a meer ignoratio elenchi , hence to conclude against infants baptism ; our question not being whether all that are baptized shall be saved ; but whether children of believing parents ought to be baptized ; which if you would thus disprove , whosoever have not a saving faith that the Sacrament may do them good , may not be baptized ; but children have not such faith , that baptism received may doe them good : ergo , children are not to be baptized : your reasoning would appear unreasonable , both Propositions being false or fallacious . The Major , because baptism is but the external seal of admission into the visible Church , into which elect and reprobates may enter , as it were into the outward Court of the Temple . And if saving faith finally doing the baptized good , or , which is the same , if the inward baptism by the holy Ghost , were the rule by which the baptizing Minister must proceed , what man were sufficient for that Office ? The examples of Simon Magus , Judas , Demas , &c. shew enough that the most discerning men may be deceived in others fair profession ; and who can foresee the final estates of men and women baptized ? I cannot reasonably think that you take all those for elect , whom your selves baptize , or that your baptism shall doe them all good . And if you dispute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning one and the same faith in several degrees , that is , if you mean the seeds or habit of faith ; that Minor is false ; for elect infants have the seeds of faith in baptism , though they be not formed in them , yet by the secret working of the spirit , the seeds thereof for a time lying hidden in them , shall flourish and shew their growth in them in newness of life . If you mean it of actual faith , that want of that condition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discovereth the Paralogism : And we say infants want of actual faith in present infancy thereof incapable , concludeth nothing against their having of it in mature age ; and so as little against their baptism . I cannot conclude so well as in Augustins words ; But ( some may say ) the things do some men no good ; what must the Medicine therefore be neglected , because some mens pestilence is incurable ? So that if baptism be necessary , then so is faith , and much more ; for want of faith damneth absolutely . ] I demand then , Do infants believe ? Why do ye deny them baptism ? or because they have not faith , do you conclude them all damned who die in their infancy ? That were a damnable assertion ; and to pay you with your own coyn , Against the perpetual analogie of Christs Doctrine , who commanded infants to be brought unto him , bless them , and positively affirmed , that Of such is the Kingdom of heaven , Further I say , If your Proposition be universal , it is notoriously false ; for all want of faith doth not absolutely damn : For 1. They who pray for faith , or the increases thereof , ( as the Disciples did ) want faith , yet were they not damned ; he that hungereth and thirsteth for the righteousness of faith , wanteth the same ; for hunger and thirst are of emptiness : yet Christ pronounceth such blessed . 2. He that now believeth not , may hereafter believe : It was Pauls case ; had you seen him persecute the faith and faithfull in ignorance and unbelief , would you presently have devoted him to absolute damnation ? Judg not , that you be not judged : I know no man living that wanteth not faith ; and I pray the good Lord to help my unbelief , and exhort you otherwise to express your fancies , that they prove not snares to weak and afflicted consciences : Then ( you say ) it is sottish to say the same incapacit● of reason and faith , shall not excuse from the actual susception of baptism , &c. ] A very acute and witty assertion indeed ; but we answer , 1. By this principle you might have been as blasphemous against Gods Ordinance in circumcision , had you lived under the Law. 2. We say not but that infants by their incapacity , are excused from actual susception of baptism , for they cannot act thereto : But parents are not excusable , if they contemn or neglect their parts in sealing those that are joynt heirs of the Promises and Covenant of God with them and their children , because they have a capacity to promote and effect it : and this appeareth in the History of Moses , Exod. 4. 24 , 25. We very well know that infants cannot come and desire the Seals , their present incapacity excuseth them from that they cannot possibly do : but their parents or friends can intreat it for them , and present them to it : so that infants have a passive capacity ; they cannot profess faith and repentance ; but their parents professing of the same , interesseth them in all those external Church-priviledges whereof they are capable : and so to be born in the Church , is to them and for them , instead , and in place of their profession . What your terms of reasonably and humanely received , do mean , if to any purpose , want interpretation . The conclusion ( you say ) is , that baptism is also to be deferred till the time of faith . ] Why might you not say the same also concerning circumcision ? It is certain that by the same you may conclude , that many thousand persons of age must never be baptized , because they never come to believe ; as for their profession , no man can say whether it be hypocritical or not . Since faith is necessary to the susception of baptism , &c. ] True in adult is ; what is this to our present question concerning infants ? We have often said that this your arguing a dicto secundum quid ad dictum simpliciter , is fallacious , and not passable among young Sophisters ; and we owe no other answer then denying the consequence . Our contest is about Infant-baptism , wherein we say a present actual faith is not required : It is necessary , or at least the profession thereof in those who present to , or administer baptism ; we cannot say so of infants , to whom God doth not yet give the use of reason : therefore they cannot first believe and after receive the Seal , as Abraham did : But therefore they are to be baptized that they may attain faith and salvation : So the word preached profiteth not , if it be not mixed with faith in them that hear ; yet is the preaching thereof an effectual means whereby God will work faith in the hearers : To conclude , Baptism profiteth not without faith ; yet is it an effectual means whereby God worketh regeneration and salvation , therefore none within his Covenant are to be barred from it . It is not improbably conjectured by some , that therefore the Disciples forbad them to bring children to Christ , because they thought children have not faith , nor can any teach them , who are yet incapable of doctrine : Possibly they did not yet understand the abolition of the old Seal for the introduction of the new , nor how baptism was to succeed circumcision ; that was sometime after disputed and determined , Act● 1 ●● , 2. but Christ was much displeased with it , rebuked them , and seriously protested , that of such is the kingdom of heaven . Whatever can be said to take off from the necessity of actual saith all that , and much more ( you say ) may be said to excuse from the actual susception of baptism . ] True in adultis , but most faise in infants ; I am weary of telling you of your fallacious arguing , à dicto secundum quid ad dictum simpliciter : Again , if here by actual susception of baptism , you mean that infants are to be excused from it , we have answered in the foregoing paragraph ; if you mean from administration of infant baptism , we deny your assertion , and expect proof . The second device ( you say ) was of Calvin and his . ] You said before that some said infants have imputative saith , and by the number you now attribute it to Calvin ; indeed Mr. Calvin saith , as I have noted , That infants are baptized into future repentance and faith , which although they be not yet formed in them , yet by the secret operation of the spirit , the seed of either lieth hid in them : and in the same chapter he saith as Paul there reasoneth , That the Jews are sanctified of their parents ; so in another place he teacheth . That the children of Christians receive the same sanctification of their fathers : Also in the same chapter be saith — not that I mean rashly to affirm , that they be indued with the same faith which we feel in our selves , or that they have at all knowledg of faith ( which I had rather leave in suspence , &c. ) but concerning imputative faith , I find neither device nor approbation of Calvins . Why did you not rather say that this device was P. Lombards ( who mentioneth the Imputative faith you speak of ) or some of the following Schoolmen ? Or Polydor Virgil who in his fourth book concerning the Inventors of these things cleareth Calvin from this invention , saying — Seeing infants , by reason of their age , cannot testifie their own saith , as Cyprian saith , it was provided from the beginning , that they should profess their faith by others ; that as anothers fault , to wit Adam cur first parents sin was evil to them , in so much that from their birth they were subject to originall sin , so others endeavour might be good to them , Who therefore ( as Ambrose saith in his second book concerning the calling of the Gentiles ) believe and are baptized by anothers confession . Or why do you not rather lay the invention hereof to Justin Martyr , who living long before any of these , saith , They are made worthy of the good things of Baptism , by their faith who present them to be baptized ? The Reader may hence gather how little Calvin said for imputative faith ; and if he had affirmed any such thing , yet how untrue it is , that Calvin , or any of his , invented it . But the pleader saith further , Can an infant sent into a Mahumetan Province , be more confident for Christianity when he comes to be a man , then if he had not been baptized ? Pag. 241. Yes , caeter is paribss : for though the Sacraments work not the same effect in all receivers , yet Gods holy Spirit deserteth not his ordinance in the elect , though for causes ever just , though most unknown to us , it doth not always alike shew its power in the recipient . It is true , that the seal and ministration of man can nothing profit where God giveth not the inward Baptism by his holy Spirit ; though the inward may save without the outward , as hath been noted : but your supposition being rightly laid concerning an elect infant baptized , and so carried away , you must grant , that God , whose election can by no means be defeated or made voyd , will give and make effectuall the means to the end , that is , salvation , whether by acquainting the party baptized with his will declared in his word preached to him , or by his secret work within him , if he will take him away in infancy : in the adult , coming to the knowledg of Gods covenant in Christ , and of his own sealing in infancy , it must make him more confident of his implantation into Christ , then if he knew that he never had been baptized . What then ? Must this be by vertue of baptism by water onely , or the externall ministration thereof ? No , but by the power of Gods Spirit working on his ordinance , and accomplishing his own decrees , do we follow your supposition , dividing preaching of the word to such when they come to years , from the precedent seal ? Truly such a strange invention were absolutely without Art , without Scripture , reason or authority , I would say , as is your argument here alledged against insant-baptism , but that you call it Demonstrative and Unanswerable : but consider how to overcome before you cry victory . To answer your supposition ; suppose that an infant were not by any habituall faith so much as disposed to any actuall belief without a new master ; what could this conclude more then that it is necessary to the actuall faith of an insant come to fit years , that he be taught the doctrine of faith , repentance , &c. which we constantly affirm : what makes this against infant-baptism ? We unanimously confess , and solemnly profess , that the infant , so soon as it shal be able to learn , ought to be , and shall be taught the mysteries of eternall life and salvation by Christ : so your demonstration proves but a poor fallacie : you utterly mistaking or willingly dissembling the question . We affirm not that the Word ought to be divided from the Sacrament whereof new-born infants are capable , but that the word is to be preached to them , & they are to be instructed in all the Rudiments of Christian Religion , so soon as they shall be able to learn : I only add hereto , what have you said in this your so much applauded argument against infant-baptism , which might not as reasonably and religiously have been urged against infant-circumcision ? Could they if sent into Painim-Countreys with all the terms of your supposition , have been more disposed to an actual belief without a new Master ? yet they had , and we have right to the seal of the righteousnesse of Faith , not for any excellency or ability to produce any good and saving effect in our selves , but through the merits of our Saviour , the free mercy of God , and the right of our Fathers , with whom God made his Covenant for their persons and posterity . Next , you say , To which also this consideration may be added , That if baptism be necessary to the salvation of infants , upon whom is the imposition laid ? ] Concerning Baptism in generall , 't is considerable which Tertullian saith , The Lord himself who owed no repentance , was baptized ; and was it not necessary to sinners ? his reason will reach ( possibly beyond his opinion ) to infants also , except we should say with Pelagius , that they are not sinners . Further we say , that Baptism , the laver of regeneration , is necessary to the salvation of infants ; yet in case of privation or impossibility , they are saved by the peculiar and extraordinary goodness and providence of God. So that the necessity of Baptism , as hath been avowed , is not absolute , as if none could be saved without it ; but necessary on our part , who are to obey the ordinance of God. God is not tied to his ordinance , but we are : he can otherwise save , but we cannot be saved in the contempt thereof God ( saith Tertullian ) hath bound faith to the necessity of Baptism ; therefore Cernelius and those that were with him , after they were sanctified by the holy Ghost , were yet baptized ; neither is the visible sanctification superfluous , because the invisible preceded ; seeing God alone giveth the one , and appointeth man to do the other for a seal and confirmation of his covenant . You say more , To whom is the commandement given ? To the Parents or to the children ? Not to the children , for they are not capable of a law ; not to the parents , for then God hath put the salvation of innocent babes into the power of others , and infants may be damned for their fathers carelesness or malice , &c. ] You trifle here ; you know that we hold no such necessity of the means , as hath been said ; your foundation therefore failing , nothing of your superstructure can stand . If men neglect or contemn the ordinance of God toward their infants salvation , they do as much as in them lieth , to shut them from heaven : but yet the foundation of the Lord remaineth sure , having this seal , the Lord knoweth them that are his though men neglect to mark them , who cannot help themselves thereto , yet the Lord knoweth all his , and is not unjust to punish the childs involuntary defect for the parents voluntary neglect , which God will severely punish , though the child shall be held guiltless thereof , as may appear in the fore-recited example of Moses ; which might perswade considering men to beware of denying children baptism ( for if the neglect be such a sin , what is the contempt thereof ? ) to which their parents faith giveth them right ; not as an efficient , principall , or meritorious cause of infants salvation , but as a sign and seal of Gods good will towards their children , whose providence causing them to be born of such parents sheweth that he vouchsafeth them the priviledge of his covenant : and how horrible a presumption is it for man to take away that which God pleaseth to give ? It follows ( say you ) that it is not necessary at all to be done to th●m to whom it cannot be prescribed as a law , and in whose behalfe it cannot be reasonably intrusted to others with the appendant necessity . ] We have said enough concerning the necessity you stil harp on , and fear to weary the Reader by telling you , we hold no such absolute necessity as we have expressed ; but that it follows not that it is necessary at all to be done , &c. is evidently false , as may appear in circumcision , which was enjoyned the parents , not the children ; as untrue is your second branch ( in whose behalf it cannot be reasonably entrusted to others — ) for the infants circumcision was reasonably entrusted to the parent under this necessiry — The uncircumcised man child — that person shall be cut off from his people , Gen. 17. 14. And ( you say ) if it be not necessary , it is certain it is not reasonable . ] Stay and prove that it is not necessary , before you build up many conclusions upon that which never was , not will be granted you . We have shewed how 't is necessary . It is nowhere in terms prescribed . ] Neither is the Sabbath which we observe , nor many other things which of duty we do perform : See what hath been answered hereto , pag. 240. Num. 28. and so we baptize infants ; for it is both reasonable , and they have a capacity thereof , though you deny both . Either baptism produc●th spiritual effects , or it produceth them not , &c. ] A rare Dilemma , but that 't is fallacious . Reduce it to a Syllogism , and it will appear a Paralogism ex accidente . Suppose thus , That which produceth no spiritual effects , is not to be contended for ; but baptism produceth no spiritual effect ; ergo , it is not to be contended for : Who knows not that 't is accidental to baptism to produce no spiritual effect in the baptized ? This is for mans unbelief and forsaking the Covenant● , by wilfull sinning which doth ponere ●bicem , and make the Ordinance of none effect to salvation : If we should thus dispute , That which causeth wrath is evil ; but the Law causeth wrath , ergo , the Law is evil : the Fallacy were the same : For it is accidental , and through mans disobedience that the Law causeth wrath ; of it self it is good and holy , right and pure : so here , though baptism produce no good spiritual effect in the reprobate ( or not ex opere operato ) yet by the institution of God , whose spirit worketh on his Ordinance , it doth . What are we nearer heaven if we are baptized ? ] If I were of your Councel , I would entreat you to beware of these political temporizings which come so near Atheism : Believe you the Scriptures who thus slight Gods holy Ordinances ? But if — baptism does do a work upon the soul , producing spiritual benefits and advantages , these advantages are produced by the external work of the Sacrament alone , or by that as it is helped by the co-operation and predispositions of the suscipient . Here you bring another fallacy , à non causâ pro causâ We say that neither are the effects or spiritual advantages of baptism , produced by the external work of the Sacrament alone , nor by that as it is helped by the co-operation and pre-disposition of the suscipient ( as hath been proved ) but by the spirit of God working on his own Ordinance . If ( you say ) by the external work alone , how doth this differ from the opus operatum of Papists , save that it is worse ? If the Skie fall we shall have Larks . Who affirms that which you suppose ? For they say the Sacrament does not produce it's effect but in a suscipient disposed by all requisites and due preparations of piety , faith and repentance . ] Do they say so when they speak of infant-baptism ? slander them not ; herein they are better then you who deny infants baptism , which they grant though children cannot actually believe , confess , profess or repent . But this opinion saies it does of it self , without the help or so much as the coexistence of any condition but the meer reception . ] Make much of the Minerva of your own brain ; if it be your opinion , we own it not . But if the Sacrament does not do its work alone , but per modum recipientis , according to the predispositions of the suscipient , then because infants can neither hinder it , nor do any thing to further it , it does them no benefit at all . ] You might have pleaded the same against circumcision , with as good success : They could neither hinder it , nor do any thing to further it ; did it therefore do them no benefit at all ? But who saith it is per modum recipient is , &c. which is not properly expressed according to the predisposition , Per modum speaks a cause , ad , or secundum , a condition : We say that the Sacrament doth work according to the dispositions of the receivers , because God gives that to infants which makes them fit to be baptized , giving them by his own Covenant with his believieving parents , federal holyness , and so a right to the external initiatory seal of his Covenant with them : Whether it do them good or no , whether it produce a spiritual good effect or no ( that is to regeneration and salvation ) a right they have to the external seal , as being born within the Church , and that as soon as they are born ; we understand not any other predisposing cause in the infant to be baptized , as if he were able to contribute any thing to his receptibility , more then the unborn Jacob was in relation to the love of God , which indeed never found any cause but it self ; yet ere the children were born , God loved Jacob and hated Esau. Further we say , as we shall be saved secundum opera , but not propter opera : Good works are in the regenerate excellent signes of justification and salvation future , they cannot be the causes of either ; they follow , they cannot precede justification : So we may say that baptism works according to the dispos●●ons of the suscipient , which are not in infants , faith , profession , repentance , &c. which God gives not to infants , but to persons of years ; but as to their ri●● baptism by his Couenant : what other predispositi●●●re in them are secret , and known to God above . And so your exploded fancy and dream of a notable advantage vanisheth . Either baptism ( you say ) is a meer Ceremony , or it implies a duty on our part . If it be a ceremony only , how doth it sanctifie us , or make the comers thereunto perfect ? If it implys a duty on our part , how then can children receive it , who cannot do duty at all ? ] How many impertinences are here twisted up together ? We answer pla●nly , Ceremony and duty on mans part , are not membra dividentia nor always contradistinct for they may coïncidere ; as in those ceremonies of the Law , which being commanded of God , were duties of men subject to the Law , and to be performed , though they could not make the comers thereunto perfect : and so is baptism now a duty on our part to be administred , though of it self it cannot make all the comers thereunto perfect . But you demand , if it implies a duty on our part ; how then can children receive it , who cannot do duty at all ? Where is now the revelation , reason , common sense , and all experience in the World , in which you so lately triumphed , as if you had driven us to take sanctuary ? If it be a duty on our part to administer it● how can children receive it , who cannot do any duty at all ? Nay but tell me , if you can , by all your reason , how could infants receive baptism except we did administer it ? say you , how can he be passive who cannot be active at all ? how could infants receive circumcision , who could do as little duty as infants now can ? That homonymical ( on our part ) must be otherwise limited by some expression , or else your Argument will appear fallacious . It is a duty on our part to baptize infants ; on the childrens part no duty is required● they can do none , as such ; for God enjoyneth no impossibilities . But you say , ●This way of ministration , makes baptism to be wholly an outward duty , a work of the Law , ●●rnal Ordinance , it makes us adhere to the letter , without any regard of the spirit , &c. ] This Rhetorick would somthing better ●●●●●●im that careth not what , but how much he saith ●●●●●● vain and injurious expressions , are meer aspersions : and call you this an Argument considerable ? wherein appears either matter or form thereto pertinent ? For the rest ( which in some other man I should take for some aegri insomnium ) we say if you mean by Mystery , the spiritual baptism mysteriously signified by the outward ministration , to which you seem to drive , 't is evident that it doth not alwaies accompany it ( except you will say that the Sacrament justifieth ex opere operato , which a little before you would have pinned on our backs ) which appears in Judas , Simon Magus , and all others who fall away : And as certainly false is it , that it never follows in order of time ; common experience shewing that the spiritual seed sowed in baptism , many times , and in many of the baptized , lieth long before it actually appeareth , either in any outward effects , inward signes of calling , or fruits of regeneration ; as in Abraham faith preceded , and circumcision the seal of the righteousness of faith , followed : so in Cornelius , a spiritual sanctification preceded , and baptism followed ; but in Isaak circumcised the eight day , the seal preceded , and faith and sanctity followed : So in Infant-baptism the seal and laver of regeneration goeth before , and actual faith followeth it in season , if they hold fast the faith of Christ. You say again , Baptism is never propounded , mentioned or enjoyned as a means of remission of sins , or of eternal life , but something of duty , choice , and sanctity is joyned with it , in order to production of the end so mentioned . Know you not that as many as are baptized into Christ Jesus , are baptized into his death , &c. ] Good reason that such things should be propounded , mentioned and enjoyned to those who converting to the faith in years capable of Doctrine , require the seal of Gods Covenant ; and certainly so was it to Proselytes to be circumcised ; but you cannot reasonably think , that they proposed or enjoyned Infants to be circumcised any such things : and it were as vain to propose any of these to Infants now to be baptized : Therefore we seal them now , and propound these like things to them when they be capable : Now the Scripture speaking to men or women of understanding , propounds to them their present duty who are to be baptized , or who are baptized , as faith , repentance , walking in newness of life , mortification ; and ( as hath been said ) the Apostles in the ecclesiâ constituendâ had mostly to do , being to endeavour the calling and conversion of the Gentiles , who before were aliens from the Covenant of God : But in ecclesiâ constitutâ , we rarely meet with any first to be taught , and then to be sealed ; the children of Christian parents having Church-priviledg , are now baptized first ( as in the setled Covenant under the Law they were first circumcised ) and when they come to fit years , instructed : And what then do all your impertinences disadvantage our cause , seeing elect infants in their baptism , are implanted into Christ , and in due time walk in newness of life ? This is indeed truly to be baptized , both in the Symbole and the Mystery : Whatsoever is less then this , is but the Symbole , only a meer ceremony , &c. ] The effects of elect childrens baptism being nothing less , this Rhetorick might have been spared . Plainer yet ; Whosoever are baptized into Christ , have put on Christ , have put on the new man : But to put on this new man , is to be formed in righteousness , and holyness , and truth , &c. ] All this plainly makes for infants baptism , who being naturally flesh and blood , such as cannot enter into the Kingdom of heaven , conceived and born in sin , children of wrath , must indeed put on Christ Jesus that they may be saved : These premises we willingly adhere to ; but your conclusion is liable to a non sequitur ; because it is either fallacious , disputing ab adultis ad infantes , which wanting the condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , becomes an ignoratio elenchi , and mistaking or mispursuing the Question , or begging it in those terms ( remaining in the present incapacities ) which cannot be granted . I answer two things , 1. God can give capacity of regeneration , and newness of life to any age ; That he doth not give it to infants , cannot appear to us : The contrary doth ; for he giveth the spirit of sanctification to some infants , in , and from the womb , for many dying young , are saved , which being conceived in sin , and born the children of wrath● they could not be , without regeneration and sanctification : And truly when I consider what marvelous instinct God giveth to the new-cast young of beasts , to take the brest ( as well as to new-born infants ) for their bodily preservation . I cannot but conceive that the good God gives infants ( on whom he hath set his own image , which consisteth in understanding , sanctity , immortality , &c. ) some admirable , though to us secret , light of mind , and capacity of that which is snbordinate to the preservation of their immortal souls . 2. Children under the Gospel have no less capacity then children under the Law had who yet received the seal of the same righteousness of faith in their infancy , and were circumcised to newness of life . Rom. 2. 29. But you say , — And then have they but one member of the distinction used by S. Peter , they have that baptism which is a putting away the filth of the flesh ; but they have not that baptism which is the answer of a good conscience towards God , which is the only baptism that saveth us — ] I answer , 1. You vainly dispute è non concessis ; 't is not granted , nor can it ever be proved that elect children in baptism are not formed new in righteousness and holyness ; and so your superstruction concerning their having only that baptism which is a putting away the filth of the flesh , but not the rest necessary to salvation , is frivolous . 2. The answer of a good conscience toward God , is an effect of the inward baptism by the spirit of Jesus , peculiar to the elect . Now if your reason hence taken , for the exclusion of infants from baptism , the external seal , were good ; by the same reason none but the elect , or those who have the answer of a good conscience towards God , must be admitted to baptism and whom then might you with good conscience baptize ? certainly but few ; and for ought you can certainly know , none : For in these last and worst dayes , what know you , but that they who fairly profess faith and repentance , &c. may yet notwithstanding be meer hypocrites ? And where is then their answer of a good conscience toward God ? 3. I say , what secret light , and sweet confidence elect infants have in God , I know not ; sure I am they have that which is and shall be sufficient to their salvation in Christ , though they die before man can teach them mor●● and why shall man exclude them from the external Seal of Gods Covenaut with them ( as being born within the Church ) of which they have as evident ( and a more easie ) capacity then children had of circumcision ? God gives Infants the incomparably greater and more excellent part , sanctity and sealing to salvation ; and shall man presume to deny the less and subordinate part , the external Seal of Christs visible Church , whereof Reprobates , born within the Church , have a capacity ? 4. Faith , good conscience , repentance , &c. are in the elect those fruits , whose seeds were sowen in baptism ; and ( as hath been said ) were it reasonable to say , we may not sow untill the fruits thereof appear ? Nay , but we therefore sow in hope , that we may in due season see and reap the fruits thereof . 5. Whereas you say that the answer of a good conscience towards God , is the only baptism that saveth us ; I answer , 1. It is not the answer of a good conscience that saveth any man , though a good conscience be an excellent signe of our salvation by Christ ; for , Being justified by faith , we have peace with God through our Lord Jesus Christ , by whom also we have access by faith , &c. 2. Your reasoning is fallacious , your medium being homonymical : For , allowing you the signe for the cause , yet if that ( which saveth us ) though it may be true , if understood concerning persons of years , and as good conscience , an undoubted effect of regeneration , is opposed to the bare seal thereof , without any inward effect of the spirit . I say if it be understood of Infants , as in your sense , excluded from a capacity of good conscience , or the acts thereof , it is very false , except you will also exclude all Infants from salvation , which were against the express doctrine of Christ. As infants ( you say ) by the force of nature cannot put themselves into a supernatural condition ( and therefore say the Poedobaptists , they need baptism to put them into it ) so if they be baptized before the use of reason , before the works of the spirit , before the operation of grace , before they can throw off the works of darkness , and live in righteousness & newness of life , they are never the near . ] I answer , 1. Neither can men of years by the force of naeture put themselves into a supernatural condition , supposing you mean subordinate to salvation ; and what then can the use of reason without the works of the Spirit , advantage them hereto ? Shall not they therefore that have the use of reason be baptized ? 2. What do you herein say which might not as well have been objected against the circumcision of infants ? Would you have concluded them never the neer , because at eight dayes old they had not the use of reason to know what or why it was so done unto them before they could throw off the works of darkness , and live in righteousness and newness of life ? 3. If you will have none baptized before the works of the Spirit , before the operations of grace , &c. when and whom may you baptize ? For the wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh and whither it goeth : so is every one that is born of the Spirit . God can , and doth sanctifie infants ( as in the elect infants , dying such must be granted , if you have so much reason or charity as to think that at least some of them are elected and saved ) and he can and doth sanctifie in age , sometimes in the very last act thereof , as appeared in the penitent thief ; how then will it follow that infants are never the neerer if they be baptized before the use of reason , &c. 4. We must understand that baptism comprehendeth first , the sign water , and the whole ceremony , sprinkling , washing , or dipping into water in the Name of the Father , the Son , and the holy Ghost . Secondly , the things themselves signified by the visible and externall things , which are sprinkling of the blood of Jesus on the baptized for the remission of sins , mortification of the old man , quickning the new man into certain hope of resurrection to eternall life to come . Thirdly , the commandement & promise of Christ , whence the sign hath authority and power of sealing and confirming these things unto the baptized . They then that say baptism is an externall sign and washing of the body , and therefore a bare and effectless sign , do fallaciously dispute , dividing that which God ( who cannot deceive us ) hath joyned together , by giving us order to baptize , and be baptized for the remission of sins freely for Christs sake , into whom we are implanted by Baptism . How false then must it be which you , upon the matter , affirm that we shall be never the neerer , if we cannot contribute somthing to the efficacie of Baptism in the use of our own reason ? Certainly Gods Spirit accompanieth his ordinance in the elect , sooner or later : If the reprobate be never the nearer salvation for his baptism , that is accidentall , & maketh nothing against the effectuall sealing of the elect to eternall life in their baptism . There are many sorts of hearers of the Word ; some like the stony ground , some like the thorny , some like the high-way ; shall the Apostasie , unbelief , and barrenness of the greater part , make the ordinance of God of none effect to believers ? To conclude , it is but the outward ministration which is committed to us ; the capacity or incapacity , fruit-bearing or sterility of receivers , belongs to God to judge of , not to us ; we must do our duty , and leave the issues to to him . But you say , From the pains of hell they shall be saved by the mercies of God and their own innocency , though they die in puris naturalibus , and baptism will carry them no further . ] What ? Popery and Pelagianism twisted together ? If you speak of childrens salvation by the mercies of God to his elect , so far we accord : if you say by their own innocency , that Pelagians and Donatists taught , who affirmed that infants were born without originall sin , and therefore would not have them baptized . Against this heresie the second Milvetian Councel determined . Canon 2. as hath been noted . For that you say they shall be saved though they die in puris naturalibus , that is , such as they are by nature without regeneration , it is against the express word of God , as may clearly appear , in that all are conceived and born in sin , the children of wrath by nature : That which is born of the flesh is flesh , — and flesh and blood cannot inherit the kingdom of God , that is , such as it is by , and in the state of corrupted nature ; therefore except the infant be regenerate , he cannot enter into the kingdome of God. That which you say , that Baptism will carry infants no further , then from the pains of hell , smels strongly of Popery : They say that children dying without Baptism , shall have poe●am damni , non sensus , that is , they shall be free from hell fire , but that they shall not enter into heavenly joys : But Augustine so far said well , there is not to any , and middle place , that he can be any where but with the Divel , who is not with Christ. Certainly the Scripture mentioneth onely heaven for the elect and blessed , and hell for the reprobate and damned . For that Baptism that saveth us is not onely the washing with water , of which onely children are capable , but the answer of a good conscience towards God , of which they are not capable till the use of reason , till they know to chuse the good and refuse the evill . ] If you mean by washing with water , baptism according to Christs institution administred ; we say also it is not that onely ( which is the Ministers part to give ) which saveth us , but the power and grace of Gods Spirit inwardly baptizing , sanctifying , regenerating and cleansing us from our sins by the pretious blood of Jesus that saveth us : Now that infants are not hereof capable till the use of reason , is evidently false , if you but hold these three Principles ; 1. That no unregenerate unclean person can be saved , 2. That all mankind is born in sin , Rom. 5. 12. 3. That some infants dying before their use of reason , are saved . That which you say , that infants are capable of washing with water ( that is of baptism , or else you trifle ) we asser●t to , and desire you to say no more ; infants of believing parents , that is of professed Christians , are capable of baptism : for the rest we contend not , we refer the effect thereof in particulars to God , who alone knoweth his elect , and how and when to give them the inward fruit of his own ordinances : we neither affirm that all the baptized shall be saved , neither can we or you determine which shall , and which shall not , but indifferently , as charity requireth , hope well of every one whom we baptize , concerninig . whom we can say nothing to the contrary : But you say , All vows made by persons under other names , stipulations made by minors , are not valid till they ( be ) by a supervening act after they are of a sufficient age to racifie them . ] To which we answer , 1. though all be not valid in such case , it is enough that some are : 2. Your assertion , if granted , that is , that all vows , or ( which is more then you affirm ) if no vows made by persons under others names , or stipulations made by minors , or persons in their minority , are not valid untill by a supervening act after they are of sufficient age to ratifie them they are confirmed : what could this make against our duty of Infant-baptism ? the case being much different between stipulations of men , and the covenant between God & man , as hath been shewed , & as appeared in circumcision which was with Infants eight days old . Mr. Cobbet well observeth , that the covenant of grace is as well a testament , 1 Cor. 11. 25. Heb. 9. 15 , &c. Now a testament may be , and useth to be made in reference to little ones without knowledge : nor do any use to deny a childs right in the Testators will , — because it understood not the same : and that many Infants with whom God made the covenant , Gen. 17. dying such , were yet saved : and that they restipulate in their Parents knowing acceptance of the covenant , and professed owning of it upon the Covenant terms , as wel on their childrens parts as their own : & they restipulate in a passive reception of the Covenant condition & bond to af●er imitation of their father Abrahams faith & obedience . Again , our question is not concerning the ratification or effect of Infant-baptism , by their act or acts , to make it good to themselves and effectuall , when they come of age ; but concerning a Church-priviledge on Infants part , which is to be admitted unto the externall seal of Gods Covenant with his Church , it being to Parents and their children ; and this dependth on Gods institution to appoint it , and his inward working to make it good : Secondly , in the confirmation of children come to age , they then professing faith , obedience , repentance , newness of life , &c. into which in their infancy they were baptized , that is , then ratified which others promised and stipulated for them , as concerning outward profession , which is in your language a supervening act , to make the former appear valid . Thirdly , the question is not concerning the final effect of baptism in particula●● baptized , which cannot fall under the Ministers cognizance ( it being kept in heaven in the archives and secret counsel of God ) but concerning their right to baptism , who are born within the verge and precincts of the Church . Whether such infants doe afterwards believe , repent , and amend their lives to salvation by Christ , or not , we cannot foresee , nor have we any exception to supersede or limit our duty of administring the outward seal of baptism : For as much as children born of Christian parents and within the Church , are thereby partakers of the Covenant of grace , even they who are not partakers of the grace of the Covenant , Fourthly , we answer , That children in Gods account , do vow , confess , and avouch the Lord in their parents vowing , confession , or avouching him , as they did of old ; which the learned Mr. Cobbet observeth from Deut. 26. 17 , 18. where we read — Thou hast avouched the Lord this day , to be thy God , and to walk in his waies , &c. and the Lord hath avouched thee this day , to be his peculiar people , as he hath promised thee — and Deut , 19. 10 , 11 , &c. Ye stand this day all of you before the Lord your God : Your Captains and your Tribes , your Elders and your Officers , with all the men of Israel , your little ones , your wives and strangers — that those shouldest enter into a Covenant with the Lord thy God , and into his Oath which the Lord thy . God maketh with thee this day , that he may establish thee to day for a people unto himself , and that he may be unto thee a God , as he hath said unto thee , and as he hath sworn unto thy fathers , to Abraham , to Isaak , and to Jacob , &c. whereof see Gen. 17. 7. Though therefore some stipulations made in minority and nonage , bind not the person under age , except he confirm it when he cometh to age , yet you will not say that the same is not valid if made by Parents , Governors , or Guardians for children : and so in some publick Covenants and Acts of one City or State , with another , which concern the present and future ages , the infants within that City or State , as being in minority free Denisons , are bound by the same Covenant and Act , though as such , they could neither transact , speak , nor consent to the same , but all was agreed on and done by their Parents or Commissioners of years thereto designed , in their own and childrens name : which may apear in Israels Covenant with the Gibeonites , which , though the stipulators were beguiled , yet Israels children were bound to , and when Saul out of a perverse zeal , about 380 * years after , would needs violate , how hinding that Covenant was , God declared in a severe judgment on Sauls Family , and all Israel . But upon this invalid supposition you build another quere . — Why were it not as good they stayed to make it , till that time , before which time if they do make it , it is to no purpose ? this would be considered . ] It would , or should be considered , that it is very dangerous playing thus with the sacred Ordinances of God : You confess that baptism is the only inlet into the Church of Christ ; and is it to no purpose to be let into his Church and Covenant , out of which you say there is no salvation ? 'T is true that all are not saved that are within the Church and Covenant , but no man is saved out of it . God hath appointed baptism to be a seal and token of our receiving and entrance into the Church ; is it to no purpose to obey him in his Ordinances ? God would not only have all the Citizens of his Church thus enfranchised , but those who are not baptized when they may , he will not have reckoned in the number of his Church : And say you , 't is to no purpose to have children marked for members of Christs Church ? Baptism is Gods mark whereby he will have his people discerned from all other false Churches and Sects ; and think you 't is to no purpose to have Gods mark set on children , that they may not with a perishing world be toucht by the destroyers ? Yet you say , Our way is the surer way ; for not to baptize children till they can give an account of their faith , is the most proportionable to an Act of Reason and humanity , and it can have no danger in it . ] How often hath Satan in tempting to sin , misled the incaucious with this suggestion , there can be no danger in it , 't is the surer way ? 't is neither reasonable not humane wilfully to act his part , and as much as in us lieth , to shut infants from the kingdom of heaven ; and so to doe that which much angred Christ in the daies of his flesh ; to wit , to barr or forbid children to come to him ; this would be considered . And why is it more proportionable to an act of reason and humanity to defer childrens baptism , then in due time to baptize them ? Infants were circumcised long before they could give any account of their faith , and yet that act was proportionable to reason ; and Moses was near a sad affliction for delaying it . You say further , For to say that infants may be damned for want of baptism , &c. I know no Protestant that ever said so : but take heed you damn not your selves by teaching contempt of the Sacrament . We are well satisfied that the privation thereof shall not condemn infants , it not being their fault if they want it ; it may be , and certainly is theirs , who teach men to deny it them : And then consider in the inviolable justice of God , whose the damnation will be . We cannot conceive that a meer privation of circumcision condemned those Hebrew babes who died before the eighth day ; because God is unchangeably just , who confined their sealing to that day ; yet you will grant that it was a great sin ( except in case of evident and inevitable necessity , as during Israels marches in the Wilderness ) a great sin I say of parents to neglect the administration thereof ( for God never threatned any punishment , such as is mentioned , Gen. 17. 14. but in respect of great sin ) much more was it obstinately to deny it them : It is certainly true which hath been noted out of Augustine . There may be conversion of the heart without baptism ; but it cannot be in the contempt of baptism ; for it can by no means be called the conversion of the heart to God , when the Sacrament of God is contemned . And so take your dirt back again into your own faces which you cast at ours , Whosoever will pertinaciously persist in this opinion of Anabaptists , and practice it accordingly , they pollute the bloud of the everlasting Testament ; and in the Apostles sense ; Heb. 4 , 5 , 6. They crucifie to themselves the Son of God afresh , and put him to open shame , who being once baptized ( and thereby planted together in the likeness of his death , Rom. 6. 4 5. Who having once died , dyeth no more , death hath no more dominion over him ) will yet be baptized again : The Apostles saying , It is impossible for those who were once enlightned ( that is , baptized , as the Syriac Interpreter rendreth it , and as we shall make it appear more anon ) — If they fall away , to renew them again unto repentance , seeing they crucifie to themselves the Son of God afresh , and put him to an open shame : How do they crucifie him afresh to themselvs , that is , as much as in them is ? Why , 1. They are said so to do , who iterate , or again do , or resume that which is a resemblance or similitude of Christs suffering , who died but once : for in a reiterating it , we declare or intimate the first to be void : and so if we will have a new baptism , we must have a new Christ , and he must in our Symbole suffer , as if one Christ , or his once suffering were not sufficient for our redemption . And is not this to pollute the bloud of the everlasting Covenant and Testament , and to crucifie again the Son of God. Secondly , this may be said in respect of reciduation or falling away from Christ ( as they do who renounce their baptism by which they were implanted into him , by receiving another baptism ) because the merit of Christs Cross being abolished and made void , by which they were once renewed , it must needs be that Christ should be crucified again and put to shame , that they might be renewed by a fresh , or new merit of the Cross ; which seeing it cannot be , the Apostle possibly would infer that it was impossible that they which are once sealed and regenerate , should ever fall away , and that therefore all Christians should do their uttermost endeavour that they may be like good ground , near the blessing , and that they may not want an iterated renovation , which no man can possibly a●●ain . As for the rest of your revilings , though we have no cause to be troubled at your dogged eloquence ; yet for their sakes who are weak , I shall endeavour to shew the injurious falshood thereof : You say that we in baptizing infants , dishonour and make a Pageantry of the Sacrament , &c. We answer to this puted calumny , 1. You may as well in this your Theomachy ; and fighting against Gods Ordinance , object the same against Circumcision of Infants , if incapacity of present giving account of their faith , as you pretend , can make the Sealers of infants lyable to your unjust censure : for infants could then no more give an account of their faith then now they can● 2. Infants have a capacity of the holy Ghost ( as hath been proved in the examples of Jeremy and John Baptist , &c : ) yea such a measure of sanctification , and so certain a regeneration , working in them all such things as God knoweth to be necessary to their salvation ; or himself supplying all those things ; as that Christ both pronounceth their propriety in the Kingdom of heaven , and proposed them as patterns to all those who should enter thereinto . Therefore the Apostles Argument being good , from the extraordinary and visible gifts of the holy Ghost ( gifts of miracles flourishing in the primitive Church , and marking many receivers to a capacity of baptism , which yet might then be had without any interest in the Kingdom of heaven ) who can forbid water that these should not be baptized , which have received the holy Ghost as well as we ? It must as certainly hold from the gift to regeneration , and the spirit of sanctification , which is in many infants , because many infants , dying such , are saved : And now in your judgment doth the baptism of such as are saved dishonour the Sacrament ( the outward seal which man can give , and wicked men receive ) who have received the thing signified , the inward seal of Gods holy spirit , which none but himself can give , and none but the elect receive ? Or do you dishonour your self , who were so admitted into the Church , the Church our holy Mother , who ma●gre the Devils malice , and the powers of hell , by Infant-baptism bringeth an holy seed to Christ , Christ himself commanding us to baptize all , without exception to any estate , sex , age , or condition , that either are within the Church as born of Christian parents , or in their conversion , profession of faith and repentance , desire to be admitted into the same : Adde hereto that Christ particularly cautioned for children , left any should despise them , openly declaring , that of such is the kingdome of heaven : And yet the doing of this duty is dishonour to the Sacrament , and Pageantry with you : But , If of every idle word which men shall speak they shall give an account in the day of judgment , it concerneth them speedily to repent of these blasphemous calumnies , left it prove a black and dismal day to them , in respect of these things for which they can give no better account then their own fancies and others . And whereas you say , they that baptize infants ineffectually , represent a Sepulture into the death of Christ , and please themselves with a signe without an effect , making baptism like the fig-tree in the Gospel , full of leaves , but no fruit : To say this is an untruth , is as much answer as we owe to so reasonless a calumny : yet I shall be contented to lay it further open . I say , 1. Can you be assured that none of these who are baptized in infancy , and no otherwise , are regenerate and saved ? Whence have you either such knowledg or commission so to judg ? You say the Anabaptists say so ; so said the Pharisees concerning those that believed in Christ — This people who knows not the Law , are cursed : But what warrant is this for you to blaspheme for company ? 2. God be blessed that we who believe one God , one Mediator , one Faith , one Baptism which we received in our infancy , have such a testimony of Gods holy spirit , effectually working faith , repentance , mortification , and a comfortable measure of sanctification in us , as that we know you speak untruth in that you say , that Poedobaptists ineffectually represent a Sepulture into the death of Christ , and please themselves in a signe without an effect , &c. God be blessed , which according to his abundant mercy hath begotten us again to a lively hope — wherein as we need not be beholding to you for testimony , so neither are we to regard what you say against it . With me it is a very small thing that I should be judged of you , or of mans judgment — but he that judgeth me is the Lord ; therefore judg nothing before the time . He that saith that baptism is a bare signe only , fallaciously concludeth , dividing things which God hath joyned together . 3. Although baptism of infants be effectless to the reprobate , whether infant , or person of years , as in Judas , Simon Magus , Demas , and others like , ●et it is effectual to salvation to all the elect , in whom Gods spirit powerfully worketh to faith , repentance , sanctification , &c. without which all the waters under heaven cannot be effectual for the cleansing of one soul. 4. We please not our selves with a signe without effect ; if you doe , rest not in that state , lest you and your stingie leaves without fruit , withering , become fuel for the fire which goes not out , to fill up the measure of impious calumny . You say , They invocate the holy Ghost in vain , doing as if one should call upon him to illuminate a stone or a tree . ] 1. I wonder what they will be ashamed to say , who blush not at such assertions ? 'T is true that the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be illuminated , for to be baptized , as the Syriac Interpreter gives it , Hebr. 4. 6. Hebr. 10. 32. and that the Greek Fathers so commonly used the word : and it is no improbable conjecture , that there was an allusion to the Hebrew manner of speaking ; who by one and the same word express illumination , and a River or Source of water , and by a Metaphor , Illumination of the mind : For they who are baptized by water , and the spirit of Jesus , are in Gods good time and the measure he knows fit , illuminated , and find not only a River of elementary water , but of that water which floweth to eternal life , whereof Christ spake . John 7. that is , the spirit of illumination and sanctification . 2. I would desire you again consider , is the case all one , or alike , when we pray that God would be pleased to illuminate , sanctifie , and save an elect infant for whom Christ shed his precious bloud , for whose salvation he came from heaven , became an infant , and man of sorrows to the death , whom he blessed , of whom he said , Of such is the kingdom of heaven , and except ye become as one of these , ye shall not enter into the kingdom of heaven ; Is I say , the case all one when we pray according to Gods word and promise , for these , as if we should pray God to illuminate , sanctifie and save a stone , or a tree ? hath a stone or tree any habitual faith , or reason , or any capacity of the holy Ghost , illumination , or sanctification ? Do any creatures under the degrees of man , bear the image of their Creator , in immortality , sanctity and light of understanding ? Would God you could be ashamed of blaspheming , and laying such pernicious stumbling-blocks before the blind to make them fall . Since ( you say ) there is no direct impiety in the opinion ( of Anabaptists ) nor any that is apparently consequent to it , and they with so much probability do , or may pretend to true perswasion , they are with all means , Christian , fair and humane , to be redargued , or instructed . ] I hoped that the Plea being ended , the Pleader would have come to himself again ; but this and another strain promise no more but a lucid interval . I answer , As to your charitie towards the persons of the Anabaptists : I also wish they may by all Christian , fair , and humane means , be reproved , convinced , or instructed : but that there is no direct impietie in their opinion , nor any that is apparently consequent to it , is apparently untrue , for that which is displeasing to Christ , is directly impious ; and such is with-holding Infants from him : that which is uncharitable , is direct impietie ; and such is that opinion which barreth Infants from the Seal of Gods Covenant with them , and the Communion of Saints ; as also in that it damneth so great a part of the world ; presupposing that God had no Church in the world for so many hundred years , as Infant-Baptism hath been the general inlet to the same ; except a little while in the schism of Pelagians and Donatists ; and again , when the same Heresie revived in Germany , in Charls 5. his reign , and now again in these distracted and calamitous times : much more hath been , and might be said herein : but I shall be so far from being their accuser , that I heartily pray the Lord to open their eyes that they sleep not in death : only I say to the Pleader who would so courteously vail others impietie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Lastly , you say that you think That there is much more truth then evidence on our side , and therefore we may be confident as for our own particulars , but not too forward peremptorily to prescribe to others , much less to damn , or to kill , or to persecute them that only in this particular disagree . ] That we may be confident of the truth on our side , I assent : likewise , that none be too forward peremptorily to prescribe , except where the Word of God and necessary consequence from thence prescribeth ; that none should persecute , kill , or much less for opimons less then blasphemous against God , or destructive to Religion , and salvation of souls , ( saving to Supreme Authoritie their lawful right ) agenda est , ut sit voluntas . Longe diversa sunt carnificina & pietas , I also assent to : but can by no mean● be of your opinion , that there is less evidence then truth or our side ; as any ways intimating a defect of evidence : therefore I say , 1. That evidence , sensu forensi , in common sense of controversies , or matters of judicatuye , importeth sufficient proof : so we say that witnesses give in evidence ; that is , not alwayes in terminis , and express words , as in actions of case is requirable ; nor as they say , ore rotundo , as to say , Verres is a Thief , &c. but from considerable circumstances , or necessarie consequences sufficient to evince , and to inform to sentence . This evidence on our side you will not denie in this case , nor ( I suppose ) affirm that falshood hath more proof or evidence in Scripture then truth . 2. Sometimes we speak of evidence in relation to the partie or parties to be informed ; in which , not only his or their capacitie is considerable , but also other circumstances ; as the Informers expression , which possibly may be defective ; the Informeds attention , for want whereof , that may not appear which were otherwise sufficiently evident . Again , In case of Gods judgment over the disobedient given over to strong delusions , that they should believ lyes and he damned , who received not the love of the truth ( of it self evident enough ) ● that they might be saved : here of see Isa. 6. 9 , 10. Mat. 13. 13 , 14 , 15. To a blind man , or one that winketh in the clearest & most evident light , no colours or proportions are evident ; because men if blind cannot , if obstinate & schismatical , wil not see & understand . 3. There is a notius natura , and a notius nobis : if in the evidence you speak of , you mean the first , and that errour and falshood is more known in nature , that is manifestly false ; for the truth is first and best known in nature . If you mean the second , that is , that we less know the truth then the evidence ; what blame you in our cause , or advantage your Clients ? If you say we see no evidence , nor can the blind see the Sun ; what can you gain hereby ? it may be , and certainly is , that the Gospels light is hid to some , the Apostle will tell you to whom , and why , 2 Cor. 4. 3 , 4. It is hid to them that are lost , in whom the God of this world hath blinded the minds of them which believe not , lest the light of the glorious Gospel of Christ — should shine unto them — we undertake not to make the truth evident to every gain-sayer and despiser thereof , but say of such an one , as Elisha for his servant at the beleaguered Dothan , 2 King. 6. 17. Lord , I pray thee open his eyes that he may see . The most manifest light of the Gospel had not evidence enough with the Pharisees , whom Christ pronounced blind ; and it concerned them chiefly which he said , they have winked with their eyes , &c. an unbeliever may doubt of any truth , and then it is not evident to him . The old Academicks were wont to question the testimonie and evidence of their own senses with a quid si falleris ? being not confident of the truth of that they saw with their eyes , and heard with their ears . Carneades doubted of all things ; yet certainly many things were evident of themselves to those who could and would see and know manifest truths , though not to him . 4. They who deny convincing evidence in Gods Word , not only erre not knowing the Scriptures , but tacitely accuse the Wisdom and Providence of God for mans salvation , of insufficiencie : for how shall matters of controversie concerning faith and manners be decided without sufficient evidence ? and if you think there is not sufficient evidence in Scripture to keep us from errour , and to direct us in the way of truth and salvation , in what other rule , or testimonie will you place such evidence as you would have ? what in Traditions and unwritten verities ? where shall we feek these , among our adversaries ? nay , but no man can be edified by that which is destructive ; or in Enthusiasms and Revelations ? but what evidence can there be in those things , whose authority cannot be proved , and whose truth cannot be infallible ? nothing less then that which cannot be false , can be the ground of faith and religion : whatsoever falleth below that supreme certaintie , is but opinion at most . Now the Word of God only is infallible , because he cannot lye , T●● . 1. 2. and therefore his Word is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of God may be perfect , throughly furnished unto all good works , 2 T●● . 3. 16 , 17. 5 If it be rejoined , that in our present question , and some other cases , the Scripture saith nothing expresly and positively to evidence the truth . I answer , 1 with Tertullian , I am confident to say , that the Scriptures themselves were so disposed by the will of God , that they might administer matter to Hereticks ; seeing that I read , there must be Herefies , which could not be without Scriptures . 2 That is Scripture truth which the Scripture proposeth or enjoineth , by necessary consequence , though not in express words ; and whosoever disbelieveth or disobeyeth that , so far he rejecteth the Scripture , in his errour and ignorance of Scripture . So the Sadduces denyed the resurrection of the dead , among other vain arguments , so principally a non scripto , because Moses ( whose writings only , they received ) did not in terminis , or express words , and syllables , say , the dead shall rise again : now though that is true , Moses did not expresly say so ; yet our Saviour told them that therein they erred , not knowing the Scriptures , Mat. 22. 29. where he meaneth not express words of Scripture , but necessary consequence : for certainly , they knew the express letter , yet thought they had not evidence enough from Scripture , because they found nothing there in terminis , against their errour , which Christ yet justly chargeth on them — Ye do erre , not knowing the Scriptures , — as touching the resurrection of the dead , have you not read that which was spoken unto you by God , saying , I am the God of Abraham , and the God of Isaac , and the God of Jacob ! Well , what express Scripture is here to prove the resurrection of the dead , that Christ should charge those that denyed the same with errour and ignorance of Scriptures ? Truly no more then we find for Infant-baptism , in appearance much less ; yet thus he who could not be deceived , chargeth them ; because denying necessary consequence they required express words : now the consequence was thus , God is not the God of the dead , but of the living , therefore the dead shall rise again . To the folding up of all , I might repeat sundry things which as necessarily conclude our Infant-baptism , as Infants circumcision into the same faith : Gods Covenant with Abraham and his spiritual seed , that is , all Beleevers : Christs honouring Infants with sacred embraces , proposing them as heirs and patterns designed for the Kingdome of heaven ; the extent of Gods federal promise to us and our children ; childrens capacitie of the inward baptism , signified in the external sign : whole Families and Nations baptized , of which children are , and ever were a great part ; Christs absolute command to baptize all Nations , without any tittle of exception to Infants ; Infants federal and ecclesiastical holiness by their parents , and their own right : But that I would not be irksom to the prudent and pious Reader , to whom I heartily wish a right understanding in all things , constancie in the truth , and unitie of the holy Spirit , that we may all meet in Gods eternal kingdom of glory . AMEN . A SURVEY OF The Controverted Points , CONCERNING INFANT-BAPTISM , &c. THE SECOND PART . CHAP. I. Infants of Christian Parents ought to be baptized . I Need not be long in describing this Sacrament ; only I say that Baptism is a Sacrament of the New Testament , succeeding Circumeision the Seal of the Old , appointed by Christ for our Inlet into his Church , our implantation into Him , and the similitude of his death and resurrection , in which the water sanctified by the word , representeth the blood of Christ , sealeth and exhibiteth to the Elect all the benefits of his inestimable merits , death , passion , and resurrection , to our regeneration , remission of sins , and cleansing our bodies and souls from them all ; though not presently so , that we have no sin ; yet so , as that believing in Christ we have no guilt of original or actual sin imputed to us to condemnation : for the water , by the Ordinance of God , touching the body , the Spirit of Jesus baptizeth body and soul. Hence Baptism is said to save us , 1 Pet. 3. 21. the end of Baptism is , that being baptized we might be illuminated ; being illuminated , we might be adopted sons of God ; being adopted , we might be perfected , that we may become immortally blessed . In our being baptized in the Name of the Father , the Son , and the Holy Ghost , we do , as it were , by a solemn Oath or Covenant , declare and protest , that we are wholly devoted to one God in Trinity of Unitie ; and God on his part herein testifieth , that by this Seal of his Covenant , he receiveth us into the participation of his free mercies in Christ , and into the holy communion of his Church , the body of Christ , I Joh. 5. 7 , 8. The Protestant Church holdeth , That the subject of Baptism are all they who either are , or ( professing faith , repentance , &c. ) desire to be admitted into the Church and Covenant of God : and that Infants of Christian Parents , being within the same , ought to be baptized , forasmuch as the Covenant and Promise of God is to Parents and their children . The Pelagians , and Douatists ( long since condemned of Heresie by the Church ) and now again of late , the Anabaptists deny the baptism of children to be lawful , until they come to years that they may be taught , and profess their faith , and repentance , and desire of baptism , upon these and the like grounds : Christ saith — Go therefore and teach all Nations , baptizing them in the Name of the Father , the Son , and the Holy Ghost : therefore Teaching must go before Baptism ; and consequently Infants may not be baptized before they be taught Unto which we answer , 1 That in the cited place there was not intended an exact and compleat model of Christs commission to the Apostles ; for there is no mention of the Lords Supper : Christ only nameth the two more usual things for making or initiating disciples for the gathering of a Church , that is , teaching for them who were capable , therof , and baptizing for them and their children not yet capable of doctrine ; that having their names given unto Christ , and being admitted into his school , they might as they grew up to capacitie , be instructed concerning the mysteries of salvation in Christ : neither was this the first institution of baptism ; for when Christ spake these words , he was about to ascend up into heaven : he had some years before that time appointed baptism among the Iews converted to the faith , and confirmed it by his own reception of baptism , not that he needed it , or had any sin to be washed away therein ; but to sanctifie the element of water by his sacred body , to the use and end of baptism ; that is , to appoint for us a laver of regeneration : and in the cited place ( being to leave the world ) he enlarged the commission of baptism on the receivers part ; as if he had said , Hitherto ye were not to go into the way of the Gentiles , but to the lost sheep of the house of Israel : but now go and call the Gentiles also , go baptize and teach all Nations the mysteries of the Gospel , as I have taught you : now therefore the order and laws of Baptism are not hence to be derived . 2 Christ then sent his Disciples to convert and baptize those Gentiles , who possibly had not so much as heard of Christ , much less of faith in him , and baptism into his Church : it was necessary therefore that the Apostles should first instruct them what they were to do in baptism , and why : but when the parents were baptized and instructed , so that there were Churches setled among the Gentiles ; then their children were also to be baptized into the same Covenant of God , which runneth to covenanted parents and their children ; which before their parents sealing and admission into Christs Church might not be : so that ( as hath been often noted ) we must distinguish between a Church to be constituted and setled , and a constituted or setled Church : as also between persons of years , and Infants presented to baptism . In a Church to be constituted and converted from Judaism or Paganism , those that are of years must necessarily first be taught , and afterward baptized ; but in a constituted or setled Church , Infants are first to be baptized , and then to be taught when they are able to learn : no otherwise was it in circumcision which was the former Seal of the same Covenant and righteousness of Faith , into which we are now , under the Gospel , baptized . When Abraham according to Gods commandment , came to circumcise the men of his family , doubtless he first instructed them , and preached to them the reason , use , and end of that sacrament , according as the Lord said , Gen. 18. 19. I know him that he will command his children , and his houshold after him , and they shall keep the way of the Lord : but when Isaac was born , he did not expect till he was come to years of discreetion to learn , but circumcised him on the eighth day , Gen. 21. 4. 3 In the cited place , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also make Disciples ; which was to gather a Church both by preaching the Gospel , and administration of Baptism , the Sacrament of initiation , and first entrance of Infants thereto . So these two means are expressed in the very next words of Christ — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. that is , Baptizing them in the Name of the Father , Son , and Holy Ghost , teaching them to observe all that I have commanded . Some do well observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to teach them that are strangers to doctrine , that they may become Disciples ( and so in any humane school also , scholers are entered or admitted , before they are therein taught , ) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to teach them that are Disciples . So Mat. 27. 57. it is said of Joseph of Arimathea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — who also was Jesus Disciple . And so the same word is expounded Job . 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make Disciples — the Pharisees heard that Jesus made and baptized more Disciples then John. And so the Hebrews from their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 didicit , assuevit , derive their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmid , a Disciple or Scholar . So that here appeareth no such necessitie of the order ( by our adversaries pretended to ) as can conclude that none may be baptized , but such as are first taught . 4 If the order of those words must determine the order of the actions , then by the same reason , repentance must be before faith ; for Mark. 1. 15. it is said , Repent ye and beleeve the Gospel . So Rom. 10. 9. If thou shalt confess with thy mouth the Lord Iesus , and shalt believe in thine heart , &c. thou shalt be saved . Doth it follow therefore a man may make confession of Christ with his mouth to salvation , before he believeth in him in his heart ? and indeed if the order of words may determine in what order we must act in this business , then from other places of Scripture it may be concluded that Baptism must precede teaching , as Mark. 1. 4. John did baptize in the Wilderness , and preach the baptism of repentance , and Mat. 28. 19 , 20. when Christ had said — baptizing them , &c. he presently inferreth teaching them to observe all things whatsoever I have commanded . So Joh. 3. 5. the water is named before the Spirit , and Eph. 5. 26. the washing of water , that is , of baptism , is named before the Word . 5 Christ doth not in the cited place , in one syllable prescribe or limit the Apostles , whom they should baptize , and whom not , but only enjoineth that they baptize all Nations in the name of the Father , and of the Son , and of the H. Ghost , teaching them to observe all those things which he had formerly taught them : his principal end being there to command them to preach and to set to the Seal of the Gospel-covenant ; mentioning no particulars , but intimating , that all those that were of capacitie should be taught ; and that those that were not of present understanding ( yet if born of such persons as had given their names to Christ ) : should be admitted to the seal of the righteousness of faith in Christ , that they might be instructed when , and as they were able to learn. There are two conditions of Baptism , Beleeve and Repent , which seeing Infants , as such , cannot do , their baptism ought to be deferred until they can . We answer , 1 These are the conditions , If the question were concerning persons of years to be baptised ; but it is concerning Infants , on whom no such condition is , or can reasonably for the present , be laid . 2 The argument is impious and ridiculous , as if one should say , the condition of eating is labouring , which seeing Infants cannot do , let their eating or feeding be defered till they can . The Apostle saith , If there be any that will not labour , let him not eat , 2 Thess. 3. 10. who ( of any sense ) doth not understand that of those that can , and will not ? and why not so in believing and repenting , seeing that God requireth impossibilities neither in things temporal nor spiritual ? 3 As in the baptism of those who are of years , a previous faith is required , so is a subsequent faith of those who are baptized Infants , which if they afterward have not , they forfeit the benefit of the Seal which they received . 4 Though Infants , as such , cannot have actual faith , yet have they the seeds thereof in baptism , covered or shut up in the habitual beginning of grace , which Christ both can , and doth work in them . Nor is it simply necessary that the Sacraments should in the same moment in which they are administred , effect all things which they figure or represent — yea a dilatory paction hath place , when in the making thereof there is some invincible let to present performance , as want of the present use of reason is to infants faith , repentance , and obedience to the Gospel , unto which they are by Covenant bound in their baptism : and indeed to be within the Covenant gives the Infant a just capacitie to the seal of the same : Now Infants of believing and baptized parents are within the Covenant , Gen. 17. 7. Act. 2. 39. Christ was not baptized in his Infancie , although the Deitie hypostatically united , dwelt in him fully ; but deferred the same untill he was about 30 years of age : therefore what ever habitual faith or seeds of grace can be pretended to for infants , they ought not to be baptized until they come of years to know what they do . We answer , 1 Christ requireth not that we should imitate him in all that he did , which is proposed to us for doctrine , but not for imitation : for example , he was both circumcised ( as being of the feed of Abraham under the Law , the righteousness whereof he was to perform , Mat. 3. 15. ) and also baptized : if we should be so , Christ should profit us nothing , Gal. 5. 2. 2 The time was not come at the birth of Christ , for the repealing of the seals of the ceremonial Law , : nor was the seal of the new Covenant to be instituted untill the time drew near wherein he was to publish it by preaching the Gospel , and accomplishing the great work of our redemption in his bloud : therefore he that was Saviour both of Jews and Gentiles , was circumcised in his Infancie , and baptized as soon as that Sacrament was instituted . 3 They that herein require imitation of Christ , intimate a necessitie of deferring baptism untill the age of 30 years , which our Antagonists ( that I know of ) do not practise . 4 A bare example without a precept doth not bind to imitation : Christ administred the communion with unleavened bread after supper , in an upper room to twelve men only and no women : but seeing we find no precept in the Gospel which commandeth us to do the same , we believe we are not bound by that example . 5. There was neither neglect , contempt , nor danger in so long delaying Christs Baptism ; there must needs be some of all these in the delay of our childrens Baptism : Christ had no sin , but we have both Original and Actual : he not only foreknew , but foreordained ( as God ) the manner and time , as of his nativity , so also of his death : We neither know nor can appoint the time of our departures hence ; therefore we may not defer our childrens Baptism ; they may suddenly dye 6. Christ would not before that age be baptized , and enter into his publike Ministry , among other causes , for this also , that the truth hereof might answer the type preceding in the Levitical Priests , who although they were received into the Colledge of Priests at five and twenty , yet were they not admitted to exercise their Ministry until they were thirty years old , Numb . 4. 3. The Lords Supper may not be given to Infants , by reason of their incapacity : On the same ground neither ought Baptism the other Sacrament . We answer , That the reason why we may not administer the Communion to Infants , is because God hath given an express command , — Let a man examine himself , and so let him eat of that Bread , and drink of that Cup — And there followeth a dreadful reason , — For he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the Lords body : Now Infants can neither examine themselves , nor discern the Lords body , because they cannot understand the institution , end , use and condition of that Sacrament : Therefore we do not administer it unto them until they can be instructed therein . No such limitation can be shewed concerning Baptism ; for though Faith and Repentance be mentioned as conditions of Baptism and Remission of sins , and Salvation to persons of years ; yet the case is far otherwise with Infants , who though they cannot ( as such ) actually believe and repent , yet we doubt not of their Remission of sins and salvation : neither could those Infants who were circumcised actually believe and repent , yet that barred them not from the Seal of the same Righteousness of Faith. Again , that which is said Mark 16. 16. is very considerable ( as hath been noted ) He that believeth and is baptized shall be saved ; but he that believeth not shall be damned : It sheweth that the condition of believing is proposed to persons of years , who may believe , or obstinately reject the Gospel , which Infants ( as such ) cannot do : and therefore it cannot for present concern them , without involving them all in the sentence of damnation ; which opinion were damnable and Antichristian , Christ having positively pronounced for them — Of such is the Kingdom of God : To Infants , to be born within Gods Covenant , and to receive the Seal thereof obliging them to future Faith , Repentance and Obedience , is instead of all these . Lastly , Baptism is the Seal of Initiation , Entrance and Admittance into the Church ; that therefore we give Infants , that when they shall be capable of the Sacrament of Confirmation ( the Lords Supper ) they may receive that also . The Spirit acknowledgeth no other means of Regeneration then the incorruptible Seed , , the Word of God , 1 Pet. 1. 23. which seeing Infants cannot receive , they cannot be regenerate ; therefore their Baptism is effectless to Regeneration . We answer , The major appeareth false by Tit. 3. 5. St. Peter speaks there only of those Believers who had been taught by the preaching of the Gospel , comprehending under it the Seal thereof ; Baptism , the Laver of Regeneration , which is taught in that Word as a means of Regeneration . Faith must go before the Sign or Seal thereof ; as Abraham believed first , and then received the Seal , Circumcision ; Therefore until Infants can actually believe , they must not be baptized . We answer , That if we speak of persons of years , they must first believe , or make profession of their faith ; because by Baptism they are to be admitted into the Covenant of God , and Communion of his Church , to which they were formerly Aliens and Strangers : But it holdeth not in Infants born of Christian Parents , they being already within the Covenant and Church , and so having present right to the Seal thereof : So in Isaac's Circumcision at eight days old , the Seal went long before the faith or profession thereof . God bringeth not the blinde into his Covenant , but enlighteneth them , that they may know the will of God for their Salvation : But Infants , as such , are not capable of Illumination ; therefore they are not to be baptized . We answer : 1. God calleth the poor , maimed , halt , and lame unto the great supper , that is the Communion of Christ , Luke 14. 21. 2. The Greek Divines were wont to call Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Illumination ; and it can be no less then impious presumption to affirm , That God doth not in the Baptism of Elect Infants , secretly infuse such a light as he knoweth sufficient to their salvation ; seeing that it is certain , that as God dwelleth not in all that know him , Rom. 1. 21. so neither do all those presently know him in whom he dwelleth by the spirit of illumination and regeneration ( until they have received such a further measure of the Spirit which is of God , that they may know the things which are freely given to them of God , 1 Cor. 2. 12. ) which appears , in that Elect children are saved ; which , without the Spirit of Regeneration , none can be , John 3. 3 , 5 and doubtless the soul of an Infant in Gods divine presence in heaven , hath therein more illumination then the most knowing mortal in the world hath . 3. Neither did the Apostles their selves presently understand all these things necessary to salvation which Christ taugh them ; neither did he propose Doctrines to them above their present capacity : — I have yet many things , to say unto you , but you cannot bear them now : He patiently expected their future abilities ; with a — What I do , thou knowest not now , but thou shalt know , — John 13. 7. which both Peter and the rest had experience of , when the promised Comforter taught them , and brought all things to remembrance which Jesus had said unto : them , and the Spirit of Truth guided them into all truth ; and shall we not believe that God will graciously bear with an Infants present defect of understanding , which himself gives him by degrees , and in such measure and time as his self appointeth ? 4. As Faith and Confession sufficed the penitent Thief , without Baptism ; so Baptism , the Seal of the Righteousness of Faith and Repentance sufficeth an Elect Infant , dying without confession of Faith , and actual Repentance ; and the living , until he come of age and ability to know and make profession . With the heart man believeth unto Righteousness , and with the mouth confession is made unto Salvation , Rom. 10. 10. But Infants can do neither of these ; therefore they profane the holy Seal , who give it to them who cannot be profited thereby . We answer . 1. The same might have been objected against circumcision , where the Seal sufficed , until the sealed came to years and ability to believe and confess . 2. The Apostles speaks there concerning persons of years , it nothing concerns Infants , as such . 3. If giving the Seal to those who cannot be profited thereby , be profanation of the same , how often do you prophane the holy Seal ? How can any meer man know whom to baptize , though of years , and whom to put by ? None can foresee mens final estates but God alone . We know that Judas and Simon Magus were baptized , though whatsoever they confessed with their mouth , 't is certain they did not believe with their heart unto righteousness . Did their Baptizers profane Baptism ? If not , how maliciously is this objected against us , baptizing Infants of Believers , Christ himself expresly avowing them as subjects of his Kingdom ? The Seals of the New Testament are perfect and spiritual : But Infants are carnal ; and , The natural man receiveth not the things of the Spirit of God , 1 Cor. 2. 14. Therefore these Seals agree not to , and with Infants present incapacity . We answer , The Apostle there speaks concerning the understanding of divine mysteries , not comprehensible of profane and carnal men : Now Infants being carnal , as born of flesh , want Regeneration , that they may become spiritual , and enter into the Kingdom of God ; and because they are by corrupted nature imperfect , therefore they ought to be admitted to the ordinary means by God appointed to make them perfect . The Apostle biddeth us , Draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water , Hebr. 10. 22. Which seeing Infants cannot for present do , the washing of their bodies with the pure water of Baptism belongeth to others who can have a good conscience , not to them . We answer , The Apostle there sheweth , what we who are baptized , and of age ought to do , and with what confidence , not who ought to be baptized ; and so it nothing concerneth Infants till they come of age . Baptism which saveth us , is with the testimony of a good conscience : This Infants cannot have who have no knowledge ; Therefore Infants ought not to receive that Baptism which cannot save them . We answer , 1. The Apostle speaks not there of the subject of Baptism , but of the fruits and effects thereof in those who are of ripe years ; the fruits which indeed Elect Infants , if living , shall here reap in due time ; and into which they are for present sealed : Now the outward Administration of the sign of the Covenant ( concerning which our present question is ) is one thing , and the inward effect thereof another : As it is also in the Word preached , the Administration must be indifferently to all , Mark 16. 15. whether stony , thorny , highway , or good ground , Gods Seeds-men must diligently sow ; the fruit and efficacy will be to Believers only , Hebr. 4. 2. but that no meer man can foresee . 2. What Illumination Infants have by the secret working and influence of Gods holy Spirit , belongeth to Gods secret councel , and therefore not to our inquest . 3. Sanctification , more then Ecclesiastical , in order of time doth not always precede the Seal and Sacrament thereof , as may be proved from Infant Circumcision , but by the Sacrament which implanteth us into Christ , and which is therefore the washing of Regeneration and Renovation , the seeds of Faith , Sanctity , and good conscience are sowed in us , which by a powerful and secret working of the Holy Ghost , sheweth it self in due season ; without which work of the Spirit , the Gospel most powerfully preached , and Sacraments , duly administred to the most knowing men and women , could bring forth no better effects , then a savour of death , unto death and condemnation : Seeing then the effect to Sanctification and Salvation is neither in the Minister , nature of the Water , and Washing therewith , but in the Ordinance of God ; nor in the capacity or ability of the most prudent sons of men , but in the sole working of Gods gracious Spirit ; why should any rest in ope●e operato , the work it self done ? or deny it to any within the Church , needing Regeneration , that they may be saved ? Christ joyneth these two together , Teach and Baptize ; and , Believe , Repent , and be Baptized : But Infants are not capable of Faith and Repentance ; Therefore they ought not , as such , to be Baptized . We answer , Here is an Ignoratio Elenchi in the mistake of the Question ; which is not , Whether that teaching ought to be divided from Baptism , which we affirm not : but the contrary ; persons of years ought first to be taught to believe and repent , and then to be baptized : But our question is not concerning the Baptism of Adults , or persons capable of these things for the presen● , but of Infants ; here again the question is mistaken , and therefore such disputes are fallacious . It is true , the water without the Word can make no Sacrament , nor give any sacramental effect ; therefore neither young nor old may be baptized ; where the Gospel is not first preached and received : For Baptism is a seal of the Gospel ; but believing Parents have been taught , received the Gospel , and been sealed into Gods Covenant ; therefore they ought to present their children to Baptism , who are joynt Covenanters with them . Again , Baptism is administred with the words of institution by Christ appointed ; take away the Word , and what is the Water but ordinary water ? The Word is added to the element , and makes the Sacrament — of the Water , that it but toucheth the body , and cleanseth the heart , but by the Word ; not because it is spoken ; but because it is believed . Moreover , though God taught Abraham concerning the Sacrament of Circumcision , and so he was circumcised and all his Males , yet he circumcised Isaac at eight days old ; & so long before that word of faith could be preached to Isaac , he received the same● Sacrament and Seal of the same Righteousness of faith in Christ , in whom believing we also are saved . Men of ripe years were first instructed concerning the institution , end and use of Circumcision , and then received the Seal ; but Infants ( as such , not capable of instruction ) first received the Seal of Faith ; and if they lived to years , then they were taught , yet the Word and the Seal were not parted in either : So is it in Infant-Baptism now . Those Infants whom Christ blessed , and of whom he pronounced , Theirs , or , Of such is the Kingdom of heaven ; were such as were fit to be taugh● : for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth : And Christ in the persons of children , blesseth those that were such in humility and innocency , not in age . We answer , 'T is true , that in their persons Christ commended humility and innocency ; and also shewed their interest in the Kingdom of heaven ; saying , Of such is the Kingdom of Heaven ; that is , of such persons , and of persons of such quality ; for he proposeth Infants for a patern : Now as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which sometimes signifieth a Son or Servant of years ; yet not always , as common use of that word shews , Matth. ●2 . 13 , 14 , 20. Luke 2. 21 , &c. so are the same called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 18. 15. which without controversie properly signifieth Infants lately born ; as Luke 2. 12 , 16. Acts 7. 19. 1 Pet. 2. 2. new born babes ; and sometimes children in the womb ; as Luke 1. 41 , 44. that which is said , 2 Tim. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — : From a childe thou hast known the holy Scriptures , is as much as the Greeks proverbially said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the Latines , à teneris unguiculis , from thy tender years ; that is , so soon as it was possible for thee to learn : so Psal. 58. 3. The wicked are estranged , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb , they go astray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab utero , as soon as they are born speaking lyes : So Psal. 22. 9. Thou didst make me hope , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when I was upon my mothers breasts ; that is , very soon , very yong . The Syriac , 2 Tim. 3. 15. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from a childe ( from thy tender years , so soon as it was possible for thee to learn ) by a word indifferently signifying Infancy , Childhood , or Youth ; but that Luke 18. 15. the same render by the word which signifieth Infants , 1 Tim. 2. 15. Acts 7. 19. 1 Pet. 2. 2. and Mark 10. 16. it is said that Christ took them up in his arms , put his hands upon them , and blessed them — which sheweth , that they were little portable children ; had they been of mans growth , though never so humble or innocent , they would have been too heavy to have been carried in the arms . Lastly , there can be no rational doubt , but that he blessed Infants , properly so called , who took on him Infancy to save them : Nor may we think that they are less then blessed of Christ , who are saved by his blood , as Infants are . That which God Commandeth not in some express precept concerning his worship , is not any better then mans invention , Will-worship , and may not be done : But Infant-Baptism is no where in Scripture commanded in any express Precept ; Therefore it is no better then mans invention , Will-worship , and may not be done . We answer , 1. By demanding , quanta est major Propositio ? if it be universal , the sense running thus , All that is Will-worship , which is not commanded in some express Precept ; it is evidently false : For there is no express Precept for many things left arbitrary , and falling under the Rule of Decency and Order , which yet are not Will-worship . Next we say , That the substance and Institution of Gods worship , must have an express precept for it , or it will fall under the notion of Will-worship ; but in the circumstances and accidents it is not alwayes so ; for example , had not Christ somewhere commanded to baptize , it had been Wil-worship for any man to have instituted that Sacrament : but though Christ say nowhere baptize children at seven dayes , six months , seven years ; or though he say nowhere Baptize women ; yet neither of these are Will-worship , because the substance and institution of Baptism is grounded on his express command ; age and sexe are accidents . Lastly , If the major proposition be particular , the rule is well known , Of meer particulars nothing is concluded . 2 There was an express command for the sealing of Abrahams sons in their generations , in their infancie , Gen. 17. 7. &c. and Believers are expresly the sons or children of Abraham , Gal. 3. 7. that is , his spiritual seed , who have no less priviledge in things belonging to salvation , then his carnal seed . And the Apostles who were Jews and brought up amongst them , who were sealed in their infancie , did not ( that we read of ) so much as ask Christ any question what they were to do with Infants : and Christ giving them no prohibition concerning them , he did thereby sufficiently intimate , that he having not repealed the law of sealing Infants into his covenant , would have them proceed according to the Analogie of the first seal of his covenant . The greater doubt might possibly have been concerning baptizing of females , who were not formerly sealed , the doubt concerning the Gentiles sealing , being removed by an express precept , Baptize all Nations , Mat. 28. 19. 3 On this very ground on which Anabaptists deny Infant-baptism , the old Sadduces denyed the resurrection of the dead , because they found it not expresly written in the books of Moses , which only , they received . See what hath been answered to the Pleader near the end 4 Although we read not in terminis , and so many words and syllables in holy Scripture , Baptize Infants , yet we read it in most firm and evident consequence , if we but hold these three certain conclusions . 1 That Children are conceived and born in sin , the children of wrath . 2 That God would not have them perish , but rather be brought into the holy communion of Christ and his Church , that they may be saved . 3 That he hath appointed no other external ordinary means , to us known , for Infants regeneration , but baptism . 5 If the matter must be put upon express words of Scripture , let our Antagonists shew us where they are expresly forbidden to baptize Infants ? where is there any syllable express , or probable for re-baptizing any ? where have they any express precept for dipping over head and ears ? where have they any express precept for their long prayers , for baptizing women , or administring the communion to them ? shew us any express precept for the change of the Sabbath . That which we read not expresly mentioned in Scripture that the Apostles did , that we may not do : but we read not in express words in Scripture , that the Apostles ever baptized Infants , therefore we may not baptize them . We answer , 1 If your principle were true , it might thence be concluded , that the Lords Supper may not be administred to women , for we no where read in express words , that the Apostles ever administred it unto them . 2 Express words in Scripture are not alwayes necessary to prove a thing which necessary consequence doth conclude : we have no express words in Scripture naming an holy Unitie , in Trinitie and Trinitie in Unitie , most undeniable consequence we have Mat. 28. 19 , 1 Joh. 5. 7. Again , we have no express word that the Apostles were baptized ; for Christ himself baptized none , Joh. 4. 1. &c. and we read not where , or when John Baptist baptized them ; yet certainly they were baptized : we read not expresly that the Apostles in baptizing mentioned the Father , the Son , and the holy Ghost ; but most certain consequence concludeth it ; because Christ so appointed it , and it was of the essence of the Sacrament : and why should we more tie the baptism of Infants to express words , then any of these fundamental things are tyed ? and on the like consequential grounds , why should we doubt whether the Apostles did indeed usually baptize Infants of Christians , because it is not expresly written ; seeing that many other words , matters , and actions of the Apostles , and Christ himself , were not written ? 3 Christ expresly commanded to baptize all Nations , in no one syllable , title , or word therein excepting Infants , who are and ever were a great and numerous part thereof : and that which concerneth all alike , concerneth every part thereof . When Peter was asked what was needful to be done for the Jews prickt at heart , Act. 2. 37 , 38. he said , Repent and be baptized : but Infants can neither actually repent , nor contribute any thing towards their baptism : therefore they ought not to be baptized . And again , Mat. 3. they confessed their sins and were baptized , which Infants cannot do . We answer , 1 Forasmuch as Infants cannot actually ( as such ) repent or confess , it concludeth that these things for the present , concern not Infants ; ( for no impossibilitie is reasonably enjoined any ) but belong to persons of years , or those who were not yet sealed into the communion of Christs Church , and it is apparent that unto such Peter spake : as far as his words concerned Infants is also express , — be baptized every one of you in the name of Jesus Christ for the remission of sins — for the promise is to you and to your children ; What promise ? why that Gen. 17. 7. To what children was that promise made ? what , to those who had been children , but were now of years to be taught , believe and repent ? No , but to those first who were to be sealed the eighth day after they were born ; who certainly could then no more actually believe , or repent , then can our Infants now : therefore 't is plain to those who will understand , that persons of years to be taught , must first repent , &c. but Infants , to whom the promise , covenant , or seal thereof jointly belongeth , must besealed as joint-covenanters with their Parents , before they can actually believe or repent : for why else after this exhortation to repentance and baptism , doth he mention their children ? were they no wayes liable to this double precept , repent and be baptized every one of you ? who ? they only who can actually for the present repent ? nay , but Peter knew well that children of whom he spake , could not do that , by reason of their present want of the use of reason : yet he knew they had need of remission of sins by Christ , and that the promise of God was made to them ( without which 't were but vain for men to seal ) and as firmly concerned them , as their enchurched parents , and therefore he mentioned them . There appears neither act nor habit of regeneration in Infant-baptism , until they be taught the Word ; neither any more promptitude to learn it , then is in unbaptized children coming to years ; therefore their baptism is effectless , and consequently unlawful . We answer , 1 The Kingdom of God cometh not with observation , Luk. 17. 20. and the internal acts of the Spirit are secret : for what man knoweth the things of a man , save the spirit of a man which is within him , 1 Cor. 2. 11. 2 If outward appearance be a good argument to the denying of internal acts and habits ; you might by the same medium as well conclude that Infants are not reasonable creatures : Infants inspired by Gods Spirit may be said to be Believers , as they are said truly to be rationals ; that is , actu primo , non secundo : and they confess and avouch the Lord , in their Parents avouching of him , as appeareth , Deut. . 26. 16 , 17 , 18. Deut. 29. 9 , 10 , 11 , 12 , 13 , 14 , 15. 3 It is not true , that baptized Infants have no more promptitude to learn the mysteries of salvation when they come to years to be taught , then other unbaptized children , have cateris paribus : for the H. Ghost doth not desert his own ordinance in the Elect ; though for causes very just , yea , when most unknown to us , it doth not alwayes alike shew its power : as for the reprobate , the seal or administration of man can nothing profit him who abuseth it , and where God ever denyeth inward baptism by his holy Spirit of sanctification . Reprobates who cannot be profited by baptism , ought not to be baptized , lest we add to their condemnation : but of Infants some are such , and we cannot say which of them , offered to baptism is elect , and which not : therefore seeing we cannot distinguish them , nor can they express themselves , we ought not to baptize them untill they can . We answer , If the major proposition in this argument be universalis negans , it is most false ; for Simon Magus and Judas , who were not profited by their baptism , were yet rightly baptized ; if particular , though granted , it would conclude nothing against Infant-baptism ; for by the same reason they may deny baptism to persons of years : for alas , many of them are Reprobates . Neither can any meer man distinguish between the one and the other , seeing that whatever profession of faith and repentance men make , 't is possible they may dissemble or fall away . Now we in charitie , hope the best , where the contrary is not manifest , and therefore deny them not baptism , who doe but prosess faith , repentance , and desire of baptism : and if we can have as much charitie to innocent Infants , we must also allow them baptism , who being born of Christian parents , are within Gods covenant of Grace . And indeed the final estate of Infants or aged people , being alike secret and known to God alone ; we must perform our ministrie respectively , and leave the fruit and issue thereof to God : so in preaching the Gospel , the sincere Milk of the Word , 1 Pet. 2. 2. we do often as it were , draw out the brest like the mother of the living child , 1 King. 3. 20 , 21. to some dead ( in belief , sins , and trespasses ) laid in our bosome ; who know not who shall profit by it , nor to whom it shall prove a favour of death unto death ; that must be left to God , but we must instantly preach the Gospel . When the Eunuch said to Philip , Act. 8. 36 : see here is water , what doth let me to be baptized ? he answered , If thou believest with all thy heart , thou mayest : therefore he that beli●veth not may not be baptized : such are Infants . We answer , 1 It is manifest enough that Philip spake to a man who could hear and read , and was then something instructed in the Gospel of Christ : what doth this concern Infants ? 2 Infants have now as much capacitie of baptism , as under the Law they had of circumcision ; both had faith , as reason , in the seed , though not in the fruit : and the sacrament of baptism now performeth the same to us , which circumcision did to them : as that was to them a sign of their receiving into the Church and people of God , so is baptism to us , the first mark which severeth and distinguisheth the people of God from the prophane and wicked aliens Faith ought not to be separated from the seal thereof ; therefore Infants , who cannot actually beleeve , ought not to be baptized until they can . See what hath been said Obj. 12. to which we here add , that this proposition is ture concerning persons of years ; but concerneth not Infants in whom we cannot know Gods present work : but in baptism , the seed of faith , regeneration , mortification , and newness of life is sowed in them : and all know that precedence concludeth not separation . Lastly , we say that if faith and baptism must so indivisibly be united , as that none may be baptized but they who do actually believe , whom might our adversaries baptize , or whom put by , though of years ? If they say they profess saith , there is much difference between professing and actual believing : and I much fear that many will too late find as much distance between justifying faith , and temptation of securitie , as is between heaven and hell . Such are to be baptized as confess their sins , Mat. 3. 6. as gladly receive the Word , Act. 2. 41. as give heed to the Word preached , Act. 8. 6. but this Infants cannot do , therefore they are not to be baptized . We answer , The affirmative may from such places be concluded , Such ought to be baptized : but the negative cannot ( therefore none but men so qualified may be baptized ) it no more followeth , then if you should say , Cornelius and those that were with him when Peter preached , received the holy Ghost in the extraordinary gifts thereof ; therefore none but such as have received the extraordinary gifts of the holy Ghost may be baptized : nay , but though it wel concluded affirmatively for them , that they were to be baptized ; it cannot conclude negatively against others , that they may not be baptized who have not received such gifts . If baptizing Infants be grounded on circumcision , the males only must be baptized : but that is not true , for females also ought to be baptized . We answer , Here is a fallacia accidentis , an arguing from the substance to the circumstance : whereas baptism succeeded circumcision in substance , not in every circumstance : The substance was ; that was a seal of faith , and Church-priviledge ; so is this ; that was administred to all that would join in the faith of Abraham , and their children as being in Gods covenant ; so must it be here : in that was sealed to the Covenanter the promise of grace and mercie by Christ , which is alwayes one and the same ; so here ; that signified mortification , and a promise on mans part , of faith and obedience to God ; so it is here : that was the inlet to Gods Church , the Sacrament of initiation , admission , and engraffing into the Church ; so is baptism : so they agree , 1 In the end , Rom. 4. 11. Tit. 3. 5. 2 In signification , Col. 2. 11 , 12. Deut. 30. 6. Ier. 4. 4. Rom. 2. 29. Mark. 1. 4. Rom. 6. 3. 3 In the effect . In circumstance they differ , as hath been formerly shewed . Though Christ took little children into his arms and blessed them , yet he baptized them not : therefore , though we may pray for our Infants , yet we may not baptize them . We answer , 1 If you speak of Christs baptizing personally , he baptized none , Joh. 4. 2. but it followeth not that therefore none ought to be baptized . 2 It cannot appear that Christ commanded not some of his Disciples to baptize those Infants , neither that ever he commanded them not to baptize Infants . 3 If it could appear that these Infants were not now baptized , there might be some obstruction and let which we know not ; as possibly their parents were not yet baptized , &c. 4 These children were not brought to Christ that he should baptize them , but that he should touch them ; and that he did , for he layed his hands upon them , and blessed them ; and his blessing them was as effectual to their salvation , as if he had christned them : for Christs grace dependeth not upon the vertue of the Sacrament : but contrarily the vertue of the Sacrament upon his grace and blessing . And that which Christ did to them , is more then the ministrie of all the men in the world could , or can do in baptizing or blessing them . ; for Christs blessing maketh men truly and really blessed : See what hath been said Reply num . 14. sine . Infants circumcised were inserted into the Covenant and Church priviledges by an express command : but we have no such express command for baptizing Infants , therefore we may not on that ground baptize them . To that which hath been said , we further add for answer , because they were expresly commanded to put the seal of the same righteousness of faith on Infants ; therefore ( neither that faith nor the object thereof being changed , in the change of the seal ) there needed not a particular , or express command concerning the subject or persons to be sealed , seeing the commission was so much enlarged as the whole World , and the Nations thereof , were greater then the land of Canaan , and Abrahams carnal children therein planted . Add hereto , that which hath been noted , those whom Christ sent to baptise were sealed in their infancie , and daily used to Infant-sealing : so that they needed no express command , or other Information concerning Infants , then that which they had sufficiently learned in Christs blessing Infants , blessing and embracing them , as it were , with special affection to them : and in that they could not be ignorant that baptism succeeded circumcision in all the substance thereof ; and that the same cause still remaineth for Infants reception of the seal , to wit , Baptism for the remission of sins . Christ appointed the Sacraments for a remembrance of his death and blood-shedding for our redemption : But Infants , who have no acts of understanding , cannot remember ; Therefore they ought not to be baptized . We answer , This Argument would conclude ; that Infants , as such , may not receive the Lords Supper , because they cannot do it in remembrance of Christ , nor shew his death thereby , therefore we do not administer it unto them . But Baptism is the Laver of Regeneration , which they have present need of , and whereof they are passively capable , because their Parents are within the Covenant , which is to them and their children ; and the Seal thereof is a part and condition of the same to their children , as well as to themselves : Neither was the Covenant on Abrahams part fulfilled any more then to halves , before he had sealed his children ; and by proportion , neither do we fulfil our Covenant with God in Baptism , if we refuse to baptize our Infants , who have as indefeasible a right to the same as we ; the same promise for the main being to us and our children , Acts 2. 39. In the Old Testament it was not lawful to offer sheep or goats so soon as they were cast , but at a certain age and maturity of their perfection : This figured Infants not presently to be offered to God , or Sealed . We answer : 1. By the same Argument ( if it were good ) neither ought the Jews to have circumcised their Infants on the eighth day . 2. Allegorical Arguments , when they are well applyed , illustrate rather then prove : And if you will plead thus , tell us why every first-born of man or beast , so soon as it came into the world ( that is , every male ) was sacred to the Lord ; and the first-born of the unclean beast was to be redeemed or destroyed ? and why seek ye further , omitting the type of Circumcision ? Christ saith , He that believeth and is baptized shall be ● saved , Mark 16. 16 without believing there is no salvation , nor saving effect of Baptism : But Infants cannot believe ; Therefore their Baptism is effectless and vain . We answer : 1. That wholly concerns those who are of years ; who when the Church was to be collected and setled , were first and generally such persons as were first to be instructed in the faith of Christ , and then to be baptized ; it concerned not Infants . 2. That which immediately follows , But he that believeth not shall be damned — manifesteth that it concerned not Infants , who though they cannot actually believe , yet shall not all be damned , though dying Infants . 3. If those words were to be presidential to all Churches and times as a rule , what persons we are to baptize , and what not ; that is , that we ought to baptize none but such and so qualified as are there described ; then it would follow , that you must baptize none , but those who appear to have a justifying faith ; for such there Christ speaks of , and only such , relating to their salvation : And how few have this ? and how can you who baptize discern this ? Secondly , They must be such as can cast out Devils , speak unstudied Languages , take up Serpents , and if they drink any deadly thing , it shall not hurt them , such as can cure the sick : For Christ there thus marked out Believers of those times . 4. He saith not , He that believeth not shall not be baptized ; for that indeed might have concerned Infants Baptism : But he saith , He that believeth not shall be damned ; which cannot concern Infants , except you will say they have faith ( and so you must grant them a capacity of Baptism ) or pretend that they all are damned who dye in Infancy , which is a damnable fancy . Lastly , We must distinguish between an interest in , and the effects of Baptism . Many thousands born within the Covenant , have therefore a just interest in the Covenant of Grace , and the Seal thereof , who neither believing nor obeying , have no effects thereof , nor grace of the Covenant : So some put on Christ only sacramentally , and others to sanctification and salvation also . It is absurd and to no purpose to baptize any unto they know not what : Such is Infants-Baptism ; Therefore they are absurdly and to no purpose baptized . 1. We answer : Circumcision was to Isaac and Evangelical Ordinance and Seal of Gods Covenant of the same Grace common to him and us ; yet that being administred to him at eight days old , he knew not what he was circumcised to ; yet was it neither in vain nor absurdly administred to him . 2. Some mysterious things have been done to them , who though of age , knew not for the present what was done unto them ; yet not absurdly , nor to no purpose ; as when Peters feet were washed , John 13. 7 , &c. Christ told him , What I do , thou knowest not now — yet was it not absurdly , or to no purpose done . 3. No circumcised Infants knew what was done to them for present , yet was it to purpose done to all , either to salvation , or further condemnation . That Tenet and Practise , which being put , or supposed Baptism , cannot be administred as John Baptist and the Apostles administred it , agreeth not with the Practice of John Baptist and the Apostles : But the Tenent and Practice of Infant-Baptism being put , Baptism cannot be administred as John Baptist and the Apostles administred it ; Ergo. We answer : Here is an Ign●ratio elenchi , the argument driving at that which is not in question . The question is not whether John B. and the Apostles did baptize Infants ; for in case they had not opportunity so to do , it follows not , that when opportunity was , baptizing such agreed not with their practice ; no more then to have circumcised men of years had not agreed with Moses Institution of Circumcision , because we never read that he ever did circumcise any Jews of years . 2. The Minor can never be proved . How know you that John B. or the Apostles never baptized any Infants ? You have been often told , à non Scripto ad non factum followeth not : No man can certainly say , that John B. and the Apostles never baptized Infants : The contrary appeareth in that which hath been said . CHAP. II. Mr. Fishers Objections , at Folkstone in Kent , March 10. 1650. answered . IF Baptism of Infants be no Ordinance of Christ , then it is unlawful : But the Baptism of Infants is no Ordidinance of Christ : Ergo. We deny the Minor. If the Baptism of Infants is not ordained in the New Testament of Christ , then it is no Ordinance of Christ● But it is not ordained in the New Testament of Christ ; Ergo , &c. We deny the Minor. If it be ordained in the Testament of Christ , then it is to be found where ; Ergo , &c. We answer : 1. The minor is again denyed ; for the matter in question is to be found in several places , from firm and good consequence . 2. If otherwise , you argue negatively from Scriptures in respect of express terms . We further say : 1. That the like reason might be urged against baptizing of women , and administring the Lords Supper to them , there being no express or particular precept in terminis for either ; nor express example of the latter , nor promise to it in all the Scripture : And if you say women are comprehended in the general precepts ; we answer , so are Infants of believing Parents , as parts of Families and Nations : If you say women are admitted to the Communion , because Christ dyed for them as well as men . We say so to ; and that he as certainly dyed for Infants . 2. The command for baptizing Infants , is Matth. 28. 19. The examples , Acts 16 33. 1 Cor. 1. 16. And the promise , Acts 2. 39. If Infant-Baptism be an Ordinance of Christ , then it is expresly set down : But it is not expresly set down ; Ergo , &c. We answer : 1. If the question be concerning the example of Christ or his Disciples baptizing Infants ; and you would reason thus . They did never baptize Infants , because it is not expresly written : We have often said , à non scripto ad non factum , non valet argumentum : Christ and his Apostles did many things which are not expresly written . 2. We may understand this word ( Expresly ) to signifie either a writing in terminis ; that is , so many words and syllables ( Go and Baptize Infants ) if you would have it so strictly understood , that it is not the Ordinance of Christ that any should be baptized , but such as are so mentioned in Scriptures ; then you must also conclude , that the Baptism of women is no Ordinance of Christ ( and indeed there might appear more colour of doubting concerning their baptizing , who were not sealed under the Law , then of male Infants which were ) and then giving the Eucharist to women must be no Ordinance of Christ ; nay , baptizing of men and women of ripe years , must then be no Ordinance of Christ ; for where can you shew us , where Christ expresly said , Go and baptize men and women of ripe years ? Where can you shew us in terminis , Thou Thomas , John , Andrew , &c. shalt be baptized and saved ? This you will put upon necessary consequence , where you have no express word : And why shall we not have the like liberty for Infant-Baptism ? Or we may understand this word ( Expresly ) in a greater latitude , to import a general and implicite command in such terms and grounds , quibus positis , alia necessariò consequuntur : So we say Christ expresly commanded Infant-Baptism , where he said , without any limitation or exception to Infants , Go baptize all Nations : whereof Infants then and ever were , and are a great part ; because ( except in case of some evident incapacity ) eadem est ratio partis & totius . 3. Taking ( Expresly ) in a proper and strict sense , as it seems you here do , for ( in terminis ) so many words and syllables : We say from other instances , that your assertion may appear false and erroneous : For 1. There is no express place of Scripture which nameth three persons in the unity of the Deity , which yet we must believe ; again , there is no Express Precept for abrogating the Jewish Sabbath , and religious observation of the Christian Sabbath , as hath been noted . If Matth. 28. 19. Christ gave Commission to teach those whom they were to baptize ; then not to baptize Infants : But Matth 28. 19. he gave commission to teach those they were to baptize : Therefore there he gave no commission to baptize infants . 1. We answer : Your major is Amphibologi●ae : For it is doubtful whether you affirm by ( those whom they were to baptize ) all those , or only some of those : If you mean All , your minor is false : For Christ gave them no commission to teach Infants , as such , though he gave them commission to baptize them into future faith and obedience : If you mean thus , Christ gave commission , Matth. 28. 19 , 20. to teach some of those whom they were to baptize ; therefore he gave them not Commission to baptize Infants : then the Sequel of your major is lame , and cannot follow ; for though Christ there gave them commission to teach and baptize the Parents first ; it follows not thence , that therefore he gave them not commission to baptize their Infants ; but contrarywise he therefore gave them commission to baptize the Infants of such : For the Parents being taught and sealed , entituled their children to the Seal of the same Promise and Covenant of God , which is joyntly to sealed Parents and their Children , Gen. 17. 7. and so Christ commanded them to teach those who were capable of doctrine , and only to baptize them who were capable of Baptism only , as Infants . 2. Christ not repeating there an exact copy of his commission formerly given them at sundry times , and on sundry occasions ( for there he mentioneth not any particular heads of doctrine or discipline , nor so much as the Eucharist ) but to those things relateth in general , verse 20. Teaching them to observe all things whatsoever I have commanded you — whereof he nameth the two first and and most usual things , — Teaching and Baptizing , for the making of Disciples and gathering a Church of all Nations : So that he nameth not here the matter or subject of baptism in particular ; but saith in general — Baptizing them &c. Teaching them to observe all , &c. Now although children cannot be first taught before they are baptized , as such , as their Parents might and ought to be , yet might they be first baptized , and in due time taught , as Christ commanded . And it is here to be noted , That children of sealed Parents were called Disciples , and so accounted in both Testaments : See Acts 15. 10. John 9. 28. We are Moses Disciples , — said the Jews : Now the only thing which entred them into the School of Moses , or denominated them Moses Disciples , was their Circumcision in their infancy , which obliged them coming to years , to the observation of the whole Law , Gal. 5. 3. delivered by Moses . So Baptism of Infants doth not anticipate profession of Christianity , but oblige unto it in d●e time ; and therefore is Baptism a sign that the baptised professeth himself a Disciple of Christ , who appointed it as a mark and cognizance of his Disciples : Baptism makes Infants Disciples in the first form of his School , into which they are thereby entred , though not actually for the present taught , because they are not yet capable of Doctrine : Yet so is fulfilled in Infants-Baptism that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in Christs commission , Mat. 28. 19. ) Make Disciples , baptizing them &c. and children of Believers are counted Disciples , Acts 15. 10. Why tempt ye God , to put a yoke upon the neck of the DISCIPLES ? What yoke ? Why Circumcision ; as appears Verse 1. Now those upon whom the false Teachers would have laid this yoke , are called by the Apostle DISCIPLES : and that yoke of Circumcision was put upon children most commonly , in respect of whom the Proselytes were very few : And there is no great doubt but that those false Masters who would have grown Disciples circumcised , as much , at least , urged , that their children should be circumcised ; therefore Infants were accounted Disciples . And I see not but that Christ spake of Infants , Matth. 10. 42. as well as others — Whosoever shall give to drink , unto one of these little ones — in the name of a DISCIPLE , that is , as is interpreted , Mark 9. 41. — because ye belong to Christ ( as do baptized Infants ) and so Matth. 18. 5. Whoso shall receive one such little child in my name , receiveth me — that is , a childe which is a Christian : Nor do the following words , v. 6. ( Whoso shall offend one of these little ones , which ( as our common translation hath it ) believe in me ) conclude that he spake there only of such as were little in their own eyes ; that is , humble ( as 1 Sam , 15. 17. ) though of years , or of such children as were of years to believe : for the words may as wel be translated , One of these little ones of those that believe in me ; or of believers in me ; that is , any infant of a Believer or Christian. 3. Christ Matth 28. 19 , 20. spake concerning the plantation of Christian Faith and Conversion of nations , in which work preaching must go before Baptism . So was it in the beginning , and so must we do now , if we were sent to convert Turks , Pagans , or Jews : but where the Gospel is planted , and believing Parents are received into the Church by baptism , their children are first to be baptized , and afterwards taught , so soon as they are able to learn ; So that the cited place can conclude no more , then that administration of baptism began first on the Parents that received the word , and were made disciples by baptism , and so it descended to their children : So was it in circumcision . 4 Children are to be taught when they are capable , concludeth nothing against their present baptizing , of which they are passively capable : one affirmative excludeth not another thereto subordinate : nor do affirmative precepts which bind alwayes , bind to all and every particular time , as negatives do : teaching them therefore concludeth not a present teaching the baptized , but a duty of teaching them as they became capable of being taught . 5 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relateth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in general and indefinitely , though it agree not Grammatically with it : for Christ faith not baptize some , or only those who are taught ( in deed such a determination of the subject , would have excluded Infants , as such , from baptism ) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptizing them ; that is , men , women , and children of believers and baptized Parents of all Nations : it is not now as when Religion was , as it were , shut up in Judea ; now the stop of the Partition wall is broken down ; now Christ will have all Nations come and be sealed into the Covenant of his free grace and mercie : and this Enallagie or change of Gender is often found in Scripture , as Rev. 2. 26 , 27. Rev. 19. 15. Act. 15. 17. Act. 26. 17. Act. 21. 25. Eph. 2. 11. So here he saith collectively , teach , or disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and distributively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptizing them , one by one , of what Nation soever they are . So Mat. 25. 32. before him shall be gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — all Nations , and he shall separate them one from another ; some on the right hand and some on the left ; but all by particulars must be distributed without exception of any person , age , or condition : otherwise it might seem that some Nations should be gathered to judgment , and not some others ; which cannot be , because God is impartially just . If the children of Israel had only a ceremonial holiness , then the pretence from circumcision to baptism of Infants is invalid : but the children of Israel had only a ceremonial holiness ; ergo , &c. The minor being denyed , was thus attempted to be proved : If the Covenant Gen. 17. 7. &c. was only for the land of Canaan , then the Israelites had only a ceremonial holiness : but the Covenant Gen. 17. 7. &c. was only for the land of Canaan ; ergo , &c. We answer , 1 If by ceremonial , you mean federal holiness as appertaining ( by Gods Promise and Covenant with Abraham and his carnal seed ) to some of the Israelites , not of the election to salvation , it may be granted you without prejudice to our cause that such carnal Israelites had only a ceremonial holiness ; not because Gods covenant held forth no more then external and temporal things unto them ; but because through unbelief they apprehended no more . But if the proposition be universal , as also relating to the chief and best part of Israel , to wit , the Elect , for whose sakes others enjoyed secular blessings with them ; then your minor is apparently false ; for they had internal circumcision of the heart , as well as the external in the flesh , Deut. 10. 16. Deut. 20. 6. Rom. 2. 29. Jer. ●4 . 4. 2 To say that God made no promise of spiritual things in the covenant of the Old Testament is evidently false , as appears Gen. 17. 7. 2 Cor. 6. 18. I will be a father unto you , and ye shall be my sons and my daughters , saith the Lord Almighty . See also Joh. 1. 12 , 13. 1 Joh. 3. 1 , 2 , 8 , 9. 1 Joh. 2. 25. God covenanted Gen. 17. 7. to be their God , and repeateth it , Lev. 26. 12. and applyed it to the Gentiles , 2 Cor. 6. 16. Jer. 31. 1 , 2. 2 Cor. 6. 18. Act. 2. 39. whence it may clearly appear that the main substance of the covenant and promise of God , with and to Abraham and his seed , was for eternal life , as also in the New Testament , 1 Joh. 2. 25. The land of Canaan , and other secular blessings were promised as other temporal goods subordinate , and as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or additament over and above , or an accession to the main , as Mat. 6. 33. & 1 King. 3. 10 , 11 , 13. and also for a figure of their heavenly inheritance , Heb. 4. 8 , 9 , 11. and for a confirmation of their interest therein , to which they were to come through the red sea which figured our baptism . 3 If the Covenant of God with Abraham and his spiritual seed , that is , Believers , had been only for the land of Canaan , and temporal blessings there into be enjoyed , then that gracious Covenant had entitled him to no more then many wicked enemies of God , and mere reprobates had , and at this hour have : for the impious Canaanites then had all that good land and the temporal profits thereof , as the more impious Turks now have ; as it is written Psal. 73. 12. Behold these are the ungodly who prosper in the world , they encrease in riches : but this were foolish to affirm , and against the whole Analogie of Scriptures , which expresly affirm that godliness hath the promise of this life that now is , and of that which is to come , 1 Tim. 4. 8. The seal of Circumcision was set to Abraham to seat him up only to the honour of the Father of the faithful , that is , under this notion only ( as a seal ) to honour him as the Father of the faithful , &c. We answer , This makes nothing to the proof of the former assertion ; yet we say , it was not only to seal this honour unto him , but for a seal of the righteousness of faith , Rom , 4. 11. and to seal him personally , or to his own personal interest in Christ to come , as it is written , Abraham rejoiced to see my day , Joh. 8. 56. That which was set only to honour the greatness of Abrahams faith , not to strengthen the weakness of his faith , was set to him only as a seal to honour him as the father of the faithful : But Circumcision was set only to honour the greatnesse of his faith , not to strengthen the weaknesse of his faith . ergo , &c. We answer to this caption and weak argument That Abrahams circumcision was set both to confirm his strong faith , and also to carry a remembrance thereof to posterity , and to confirm that which was weak ; for faith hath certain degrees , and the greatest measure thereof may be greatned ( because it is not infinite ) and so more confirmed . Abrahams circumcision . Gen , 17. 23 , 24 , 26. was a seal of the righteousnesse of faith which he had being yet uncircumcised , that he might be the father of all them that believe , though they be not circumcised , that righteousness might be imputed to them also . Rom. 4. 11. his faith preceded the seal who believed in hope , that he might become the father of many Nations . Rom. 4. 18. this was when God spake to him , Gen. 15. 6. and he not weak in faith — being fully perswaded , &c. Rom. 4 . 21. of what ? See Gen. 15. 4 , 5 , 6. so shall thy seed be ; and he believed in the Lord — he was afterward circumised , Gen. 17. 24. and his great tryal of faith was some years after his circumcision : and then to confirm his faith yet more , the Lord said Gen. 22. 16. By my self have I sworn — blessing I will blesse thee , and multiplying I will multiply thy seed as the stars of heaven , and in thy seed shall all the Nations of the earth be blessed , Gen. 22. 17 , 18 and the effect of this faith the Apostle magnifieth , Heb. 11. 17. Isaac●and ●and mentioning the same , Heb. 6. 13 , 16 , 17. he saith , an oath for confirmation is to them and end of all strife : wherein God to shew more abundantly unto the heirs of Promise the immutabilitie of his counsel , confirmed it by an oath : what in respect of Gods truth ? nay , but nothing can be added to an infinite : such is Gods truth , which is no accident in him , but his essence ; for whatsoever is in God , is God : it was therefore that the heirs of promise ( of which number you will allow Abraham to be one ) might be confirmed , and have strong consolation to lay hold upon the hope set before them : whence it appeareth that even Abrahams strong faith might be confirmed ; and so his circumcision had other ends then to honour him as the father of the faithful : nor is that of any better value which was farther objected to the same end . That which was not set to any of his posterity to confirm them in their faith , was set only to Abraham to honor his faith , &c That . What ? the seal of circumcision ? Your minor is so false that it needs no more confutation then denial ; for circumcision the seal of the righteousness of faith was set to Abrahams seed and posteritie to confirm them in the same faith , and to assure them that God was their God , as he promised Gen. 17. 7. and indeed Abraham was not stiled the Father of the faithful in regard of Israels carnal propagation ; for that which is born of the flesh is flesh , Joh. 3. 6. and they which are of the faith , the same are the children of Abraham , Gal. 3. 7. nor as the first believer ; for many others believed before him , as Abel , Enoch , Noah , Shem , &c. moreover Father is used by the Hebrews to signifie divers relations , as Prince or Lord , 2 King. 5. 13. first teacher , 1 Cor. 4. 14. God our heavenly father , Deut. 3. 2. Mat. 6. Isa. 9. 6. or Master , 2 King. 2. 12. ( hence Disciples were called sons of the Prophets , 1 Sam. 10. 12. ) or a Counsellour , Gen. 45. 8. or an Inventer or Author , as Jabel was the father of such as dwel in tents , Gen. 4. 20. and Jubal , the father of all such as handle the harp and organ : but Abraham is called the father of the faithful , as being first sealed with this seal into the covenant of the righteousness of faith : and as a pattern and example to which we must frame our lives in faith and obedience ; faith is the condition of our covenant with God in Christ , made with Abraham and his seed , that is , believers ; and thereupon the first seal of the righteousness of faith was given to his natural seed : and now a believing Parent , being by faith of the seed of Abraham , the first seal of the present covenant , is by the same proportion to be given to his natural-born Infants . In that commission in which those only are meant which are capable of being taught , and to learn , Infants are neither named , intended , nor meant : but such is that commission Mat. 28. 19 , 20. therefore there is no commission to baptize Infants . For proof of the minor , which was denyed , was offered this reason : He that gives commission to teach persons before they are baptized , requires no more to be baptized then are capable to be taught , &c. ergo . Though enough hath been said to satisfie herein ; yet to satisfie your instance , we say further , 1 The minor is fallacious , the condition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is here considerable ; without which it is a Paralogism or fallaeious disputing : we affirm not a present capacitie or actual docibility of Infants , but an habitual ; that is , that Infants have reason whereby they will in time to come be capable of being taught ( though for the present they have so slender an use thereof , that they cannot apprehend spiritual things ) otherwise we might not baptize them , could they not bear the image of God : to baptize bells , altars , &c. or beasts , were a most detestable and blasphemous prophanation of the holy Sacrament . 2 If ( capable of being taught , and to learn ) be taken for a present capacitie , and the sense of your proposition runs thus in that commission in which only persons of years are meant , Infants are not intended or meant ● 't is easily granted ; but then your minor being this : in that commission Mat. 28. 19 , 20. only persons of years are meant , is a gross begging of the Question , which is , whether in that commission Christ intended only the baptism of persons of years , and for the present apt to be taught and learn , or also with such Infants of Christian Parents ? which we affirm : 3 It appeareth by that which hath been formerly answered to Obj. 5. that Christ saith in the cited place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples , baptizing them , &c. and though children , as such , cannot be taught , yet they may be made Disciples of Christ , by being admitted into his school , their Parents , giving their names to Christ , both for themselves and their families : and in Christs commission in that place , teaching doth follow baptizing them in the Name of the Father , of the Son , and of the Holy Ghost — which we do , teaching our baptized Infants , so soon as they become fit to be taught , what Christ hath commanded . 4 Though Infants , as such , are not capable of teaching , yet are they capable of baptism , that is , of being washed with water in the name of the Father , the Son , and the holy Ghost , of being prayed for , and of being received into Christs congregation ; and so were Infants capable of circumcision the eighth day . Those that are not in the cited place , commanded to be baptized , are not to be baptized : But Infants are not there commanded to be baptized ; therefore they are not to be baptized , We answer : 1 The minor is false : It is there commanded to baptize Infants . 2. If you mean that the command is not addressed to Infants , you trifle , the Amphibologie being in ( those that are not commanded ) and so that being understood personally of Infants , there is an Ignoratio Elenchi in the Minor , we not affirming that which you assume ; to wit , That Infants in their own persons are commanded . 3. The Major is fallacious in another respect , in this word Commanded , which may import either Implicitely Comprehended ; so are Infants commanded to be baptized : or explicitely and in terminis , which if you mean , which say again , neither are women nor persons of years there or elsewhere in terminis , commanded to be baptized , though by the series of holy Scipture and necessary consequence , it is certainly implyed . See more Obj. 14 . The Apostle 1 Cor. 7. 14. intended by holy , legitimacie , not sanctity : for if it were not the faith of the parents , but their matrimonie which the Apostle there spake of , then it was not sanctity or holiness , but legitimation which he there intended : But it was not faith , but their matrimony that the Apostle there spake to ; ergo , &c. the argument for Infant-baptism thereon grounded , is invalid . We answer 1 The scruple of the Corinthians was concerning spiritual pollution by a believers cohabiting with an husband or wife not converted : the Apostle answereth in effect , that they need not fear that ; for the unbelieveng husband is sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the wife , that is , in respect of the wife , not as if an unbelieving husband were made holy by the faith of the wife : but because the believing wife may with good conscience live as a wife with such an husband ( for why should anothers conscience make her guiltie of sin ? ) for unto the pure by faith , all things are pure , Tit. 1. 15. marriage , meats , all , being sanctified by the Word allowing them , and promising a blessing to believers , as also by prayer of faith obtaining the same . This he proveth by their childrens holiness , as from the absurditie and falshood of the contrary , else were your children unclean , but now are they holy , that is , within the covenant of the Lord , who saith , I will be a God unto thee and thy seed after thee : and this he leaveth on a known and common practice of the Churches everywhere , that if but one of the Parents were a believer , the children of him or her , were brought to baptism as the seal of the Covenant . 2 This cannot reach to children born of both unbelieving parents , though so born in lawful matrimonie , they were civilly legitimate , for that would make the Apostles supposition void : for what was it to his purpose to speak of legitimacie or illegitimacie of Panims children ? neither could civil legitimacie give them any priviledge in Gods covenant , out of which can be no holiness ; nor illegitimacie exclude those from the seal thereof , who converted , professed their faith and desired the same . That which is said Deut. 23. 2. A bastard shall not enter into the congregation of the Lord , even unto his tenth generation — is not to be understood , as if it bar'd them from salvation , or any means thereto subordinate , the covenant of God , seals thereof , sacraments , or publick service of God ; but that it excluded them from a right to bear any publick office , Ecclesiastical or Civil : neither may Jophta's extraordinary calling to publick office , make void the general rule : in the forecited place it is said — the Ammonite or Moabite shall not enter into the congregation of the Lord , &c. what , not in case of their becoming proselytes ? nay , but Ruth the Moabitess is rehearsed in the genealogie of our Savior Christ , and there was but one law to him that is home-born , and unto the stranger ; he may not bear any publick office , but he might be received into Gods covenant , and so be capable of all holy duties . So , v. 1. the maimed or Eunuch shall not enter into the congregation of the Lord &c. what ? might he not be sealed or saved ? the contrary expresly appeareth Is. 56. 4 , 5 , 6 , 7. Mat. 19. 12. To our present purpose , the Apostle gathereth that matrimonial conjunction between a believer and an unbeliever , is holy , because the denomination and estimate being from the better part , their children are within the covenant of God , by an argument from the effect to the cause . 3 The Apostle discoursed not there of civil Policie , but of conscience ; and how could it satisfie any Christians conscience to take an argument from the civil laws of any of the Nations ? it is notorious that among those , many things were established by their laws , which a Christians conscience would , and must abhor : yea , even such divorces without the case of adultery , as were in civil respects tolerated by Moses ; for the hardness of the Jews hearts , excused not the offenders conscience , though that permissive law would bear him out before men ? 4 When the Apostle saith the unbelieving husband is sanctified in the wife ; if any ask , what wife ? we cannot say in a wife as she is only civilly legitimate ; for so far that husband hath as good and evident a ground of sanctification on his part and in himself without any accession of priviledge from his wife ; for he must needs be as lawfully her husband as she is his wife ; we can therefore no otherwise rationally answer , then , a believing wife : and so on the other side . Now seeing the Apostle puts it on a peculiar priviledge , which is sometimes in the man when he is a believer , and his wife is not ; and sometimes in the wife , if she be a believer , and her husband is not so ; it appears that the foundation of comfort here intended by the Apostle , is laid in faith , peculiar but to one of the two , and not in matrimonial legitimacie common and equal to both . 5 Faith which rendreth us acceptable to God in Christ , purifieth us , and all estates and possessions to us : that sanctifieth marriage , not marriage it ; that uniteth us by one Spirit to Christ , and is therefore far more excellent then marriage , which uniteth man and woman only in one flesh : faith therefore gives our children a denomination and right to the seals of the covenant as they are holy , not marriage , which though civilly lawful , may yet be impious before God ; as where one puts away his wife for less then adultery and marrieth another , or another man marrieth her so put away : it is therefore the faith and Church-priviledge of parents which thus denominateth children holy . 6 The Apostle could not here mean legitimacie of children : for that can neither sanctifie them , nor entitle them to the seal of Gods covenant ; neither is sanctification here or in any other place of Scripture taken otherwise then for separating some way from some thing prophane or impious . So persons , times , places , &c. are said to be sanctified , which legitimation cannot do : neither can ( holy ) necessarily imply ( no bastard ) for some holy men have been such ; neither can ( no bastard ) conclude a man holy . The children of infidels , and aliens from the covenant of God , born in lawful wedlock , are legitimate and no bastards ; and yet as such , far from holy : and bastardie , though the effect and product of foul sin of parents , and the childs indelible dishonour before men , yet maketh them not such as belong not to the covenant of God , as appears in Pharez and Zarah , Gen. 38. 18 , 29 , 30. Jephtah , Judg. 11. 1 , 2. &c. it must needs be therefore , that the Apostle in that term of holy , signified some thing peculiar to those that are within the Church of God , and not communicable to children of Infidels , as such : so Tertullian speaks of the unregenerate , from Joh. 3. 5. he shall not enter into the kingdom of God : that is , he shall not be holy : such every soul is counted in Adam , until he be recounted in Christ. 7 We must consider that legitimacie of children ( which our Antagonists would here have intended ) is a proceed of legitimacie of marriage , which is , of one man and one wife joined together in matrimonie according to Gods ordinance , as it is written , they two shall be one flesh : not they many : and he that made them at the beginning , made them male and female ; now the institution of marriage is in place of a perpetual law , the violation whereof is sin and wickedness : Therefore Christ refuted their objection from Moses permission of the bill of divorcement from the original , and Gods first institution of marriage , because he in the beginning appointed it otherwise , and the same sanction is inviolable . So when the Prophet would recall the Jews from Polygamie to pure wedlock , he said , did not he ( that is God the Creator ) make one ? that is , did he make any more wives for Adam then one ? or did he at first make any more then one husband and one wife ? yet had he the residue ( or excellency ) of the Spirit , that is , he had power enough if he had pleased , to have made more : that therefore is illegitimate which agreeth not with the first unrepealable law and institution of God , who created but one man and one woman for the fountain of all humane propagation , as it is written Gen. 1. 27. God created him-male and female created be them : both one flesh , and so but one — and wherefore one ? saith the Prophet — that he might seek a godly seed : that is , a generation according to Gods holy institution , which is between one man and one woman lawfully joined in matrimonie ; this he opposeth to their Polygamie , secretly here intimating that all they are spurious who are born of Poligamie ; because they cannot and ought not to be esteemed legitimate , who are begotten otherwise then in that matrimonie which God appointed , which is only between one man and one woman . Now this legitimacie all the tribes of Israel ( though they were otherwise holy ) had not in the Prophets sense ; but they had it in the Apostles sense , 1 Cor. 7. 14. for ( not to question more ) Dan and Nephtali , Bilhab the hand-maids sons , and God and Ash●r , Zilpah the other hand-maids sons , liad not this legitimacie , and yet were they and their posteritie holy to the Lord : it must needs be therefore that it was from some other fountain of holiness then civil● legitimacie can give ; and that could be none but federal holiness from the covenant of God made with Abraham and his seed , wherein he contracted to be their God , and that they should be his people , sealed and set apart to him according to him own appointment which priviledge , neither the wisdom , power , honour , will of man , consent of Nations , nor any civil Laws or Ordinances of man , ever could or can give ; but God alone who freely bestoweth that favour , and appointeth the conditions thereof . Only believers are the lawful subject of baeptism ( that is , such as appear to believe with all their heart , Act. 8. 37. ) but children appear not to believe so ; therefore they are not the lawful subject of baptism . We answer , 1 That such are to be baptized , is granted ; so that you may conclude affirmatively for such persons of years ; but this cannot conclude negatively to the exclusion of Infants born within the Church of Christ. 2 If believing with all the heart were the rule of lawful administration of baptism : who could securely presume to baptize persons of years , concerning whose hearty believing they cannot be certain : as for outward appearance , that many times deceiveth the most discerning men : Jerusalem and all Judea , &c. came and were baptized of John Baptist , yet many of them proved blasphemers and persecutors of Christ : some of them came so far as to be professed Disciples , and yet proved Apostates : others were said to believe in Christ , yet he discerning their hearts , would not commit himself unto them ; Joh. 2. 23. Ananias and Saphira came up to so real a profession as to sell their possession for the advancement of the Gospel : and did these believe with all their heart , or were they not baptized ? I might add hereto , Judas , Demas , and Simon Magus ; all these shew that outward appearance demonstrateth not faith in the heart : and therefore , if only believers , that is , with all their hearts , be the lawful subject of baptism ; either your supposed rule of baptizing , leaves it uncertain to you , whom you may , or may not baptize : or else admitteth of hypocrites , whom God abhorreth , and on whom Christ denounced so many woes , and excludeth believers Infants from the seal of Gods covenant , in which God himself testifieth children of such are , and whom Christ embraced in his sacred arms , testifying that of such is the kingdom of heaven . 3 Shew us a rule in all the New Testament in terminis ( as you require of us for Infant-baptism ) for baptizing only persons of ripe years to make profession of their faith , and at once ( if you can , set an end to this unhappy controversie which hath so much troubled the Church ) put it out of doubt that none may be baptized untill there be an appearance of their faith and repentance ; or give us some infallible proof , that all those whom you baptize are indeed and certainly belonging to the kingdom of heaven : nay , shew us any necessary consequence for the exclusion of our Infants from baptism : what ? because those of years professed their faith , and confessed their sins ? therefore Infants who cannot so do , may not be baptized ? it follows not : nay , yet further , were there an express precept , if any believe not with all the heart , baptize them not ; it would no more exclude Infants from their right to baptism , then that which the Apostle saith ( as hath been noted ) if any would not work , neither should he eat , excludeth them from their right to be fed . To conclude , we shew you an infallible word of Christ , that Infants belong to the kingdom of heaven ; and therefore the appearance ( from these words of Christ , and the covenant of God with believing parents and their children ) is as good and certain that the kingdom of heaven belongs to the Infants of constant professors whom we baptize , as any profession of new Converts can shew ; for men and women may and often do deceive men , who know not the heart , or future condition of professors , whatsoever they now seem or say : but Christ who knows all things , yea the secrets of every heart , and ends of all that are or shall be , could not be deceived in so judging of Infants . The foundation of the Lord remains sure , and hath this seal , the Lord knoweth who are his : and his covenant being that he will be to the covenanted & his seed a God , whose promises are therefore sure to them ; and the parent , as such , being as well known to be converted , as any new proselyte is or can be known to be converted ; Gods promise to me concerning my children , is more sure to me , then mans judgment concerning the sincerritie of any new Convert can be , whatsoever appeareth in his words , or professions . 4 The interest of sealing into the covenant of grace dependeth not on the sealed persons worthiness or unworthiness , sexe , age , or condition , but upon God the author and free appointer thereof : so circumcision was one and the same in the external seal , to the elect and reprobate , Infant or Proselyte of years . The commandment of God did not put any difference , but equally enjoined it to all sorts of males within the pale of Israel : he said not circumcise only believers , the penitent , &c. ( though in persons of years , that was to be understood ) but circumcise every male● child the eighth day ; when `t is sure they could neither actually believe , repent , nor make any appearance thereof ; as then the external seal was one and the same , though the effect in the sealed was variable ; so is it in baptism ; the secret unworthiness or Apostacie of the receiver foreseen only by God , did not make them uncapable of the seal ; therefore man administring , was to do his part according to the general command of God , and to leave the particular success and effect to God , and so is it in baptism . 5 Though unbelievers who reject the word of God , may not , as such , be baptized ; yet Infants , who at most may be called but negatively unbelievers , cannot be included in that rule which excludeth contemners , seeing they have faith as they have reason , in the seed , not in the fruit , in the root , though not in the leaf ; in some inward operation , though not in any outward expression , as Tidenus cited by the learned Dr. Fearly well observes . 6 None are required to manifest their faith and repentance before baptism , but such as having the use of reason , have been taught and instructed in the same ; for God requireth no impossibilities in respect of the abilities which himself ever gave : so that in common reason , all texts of Scripture which require confession of faith , repentance , &c. are to be understood of such as have the use of reason and tongue , whereby they are enabled so to do . If the parents : to whom the Apostle spake , Act. 2. 39. were not believers , then the promise was not to them and their children : but they were not believers ; ergo , &c. We answer , The Apostle saying expresly - the promise is to you and to your children , your dispute , labouring to prove that the promise was not to them and their children , is point blanck against the express Word of God ; and you denying that principle , are not worthy of further answer : yet for the pious Readers sake , we say further ; 1 That believers may be taken two ways : first for such as do in heart believe unto righteousness : this God alone can judge of ; and therefore man is not to expect his rule and direction for his ministration from hence . Secondly , for such as profess faith or shew good and probable signs and symptoms thereof , as those hearers of , Peter did : for they received the word gladly and were baptized : and before that there appeared an excellent sign of faith in them , in that the word which they heard , profited them to compunction of heart and repentance , with desiring remedie : but where the Word of God is not mixed with faith in the hearers , it profiteth not , as appeareth , Heb. 4. 2. Therefore that assumption is irrational where you say , they to whom the Apostle spake were not believers . 2 There may be an amphibologie in the major , believers being either such only in profession and bearing the external seal of the righteousness of faith , or for such in the heart ; and so the sequel is unsound : for the promise of Gods covenant was to all Israel● as being the seed of Abraham within that covenant ; although many of them through unbelief obtained not remission of sins and eternal life held out to them in the same : which made not the promise of nose effect to them who believed ; and many unbelieving parents had and have believing children : but a covenanted Parents unbelief barreth not his Infant born within the Church from the external seal of the covenant : so that the promise did belong to them though their Parents had secretly been unbelievers and impious persons ; much more , seeing they so expressed and professed their faith , repentance , and care to be saved . If those children Act. 2. 39. were entitled to baptism in their infancie , then they were , or must have been baptized in their infancie : but they were not baptized in their infancie , but their fathers only , who received the word gladly ; therefore they to whom the promise is Act. 2. 39. were not entitled to baptism in their infancie . We deny your minor , and you can never prove it : their fathers were first baptized ; but it appeareth not that they only were baptized . 1. It hath been often said , and you need still to hear it ; it followeth not that it was not done , because it is not written . Christ spake and did many things which are not written . 2 If you could from Scripture prove that de facto they were not baptized in their infancie ; yet that would not prove that de jure they might not be baptized . The parents neglect of their duty , or any other intercident obstructions could not make void , the childrens interest . Moses son was not circumcised on the eighth day , nor many thousand Israelists Infants in the wilderness for 40 years ; yet we cannot hence conclude that they ought not to have been circumcised had there been no let , or that , they had no interest in the seal because there were lets . Only Abrahams spiritual ●seed are to be baptized : but Infants are not the spiritual seed of Abraham ; therefore Infants are not to be baptized . We answer , 1 This is the same argument under another synonimical dress , to which we have answered : there you said , only believers are to be baptized ; here you say only Abrahams spiritual seed are to be baptized ; whereas believers and Abrahams spiritual seed are one and the same in the Apostles account , Gal 3. 7. 2 Many thousands which were Abrahams carnal seed , were baptized ; which were indeed not his spiritual seed , that is , true believers : See Mat. 3. 5 , 6. Act. 2 41. which being done by John Baptist and Christs disciples , and so precedentially to us , shews the falshood of your major . 3 If Abrahams spiritual seed , by your own confession be to be baptized , then Infants of believers within the Church must be baptized , they being Abrahams spiritual seed , ( except you will say that Gods promise was to some who were not within the covenant made with Abraham ) and indeed the whole mystical body of Christ , is the spiritual seed of Abraham , of which none can rationally deny Infants of covenanted Parents to be a part , who acknowledge Christ to be their Saviour . See Eph. 5. 28. and that out of him and his body the Church , is no salvation . So that by the way we may note , that to exclude Christian Infants from being a part of Christs visible Church in general , is to exclude them from the ordinary state and way to salvation : and so to deny them to be Abrahams spiritual seed , is to exclude them from the same , and to leave them to an extraordinary means thereto ; in which some Pagans , Turks , and obstinate Jews &c. by the mercie of God , ( illuminating & converting them to the faith of Christ by extraordinary means ) may be saved : and this is to suppose Infants of Christian Parents as bad as Heathens , without Christ , aliens from the Common-wealth of Israel , strangers from the covenants of promise-without God in the World. Add hereto , that if parents may not sorrow as men without hope for their deceased Infants , they cannot have sound hope without faith , nor faith without a promise or word of faith , that is , Scripture-promise to confirm & ground it on : and that not in general , but such as properly concerns their children , as that Gen. 17. 7. Act. 2. 39. Luk. 18. 16 , 17 : &c. Now to deny childrens interest herein , or that they are the spiritual seed of Abraham , is to leave afflicted Parents hopeless of their childrens salvation , in that by such an an uncharitable & impious tenet , Parents must not believ those comfortable promises belong to their children , and that God will not so much as by an external seal , assure them that he is by covenant a God unto their Infants . Nor can we think that ever any were saved ordinarily , if at all , touching whom God never made any promise , neither in respect of internal and saving faith , nor so much as in respect of external right to sealing thereto : so that to avoid this , we must say , that Christian Infants are Abrahams undoubted spiritual seed & therefore they have at least an ecclesiastical right as to the covenant made with Abraham , so to the Church-priviledges respectively ; that is , to baptism , which is now the seal of Gods covenant in Christ exhibited . CHAP. III. Infant baptism asserted and justified , by sundry arguments by the Church of Christ alledged . 1 ALl they who are members of Christs body the Church , are to be baptized that they may be admitted into the same by the initiatory seal thereof , which is baptism , that they may be externally known to be of the Church : but Infants of Church-priviledged persons are members of Christs body the Church ; ergo , they ought to be baptized that they may be admitted into the same by the initiatorie seal thereof , which is baptism , &c. The major is thus confirmed ; such persons as were circumcised under the Law , that they might be known to be of the Church , ought to be baptized under the Gospel for the same end ; for baptism answereth circumcision ; and is called by the same name , Col. 2 11 , 12. as having the same end & effect to seal up the same grace unto faith , mortification , remission of sins , & admission into the visible Church . If it be excepted that under the Law , there was an express command for Infant-circumcision on the eighth day , but there is none for Infant-baptism ; We say , 1 Because there was an express command under the Law never repealed in the Gospel , and the same end and use still remain ; therefore there need be none in the Gospel more then that general opening the kingdom of heaven to all believers , in taking away the stop of the partition wall by that which is said , Baptize all Nations . None but Israelites and their proselytes were sealed under the Law , none but male children at eight days old ; but now go baptize all nations , without exception to nation , age , sex , or condition . 2 There is in all the Scripture no express prohibition , neither can any by any sound consequence imply it . The assumption is thus confirmed , Those whom Christ saveth are members of his body , ( for he is the head of the Church , and Savior of the body , Eph. 5. 23. ) But Christ saveth Infants of believing parents ; therefore Infants are members of Christs body the Church . The major is evident ; for Christ saveth none but those who are members of his body the Church . The minor is as evident , it being granted that any Infants are saved , which is apparent from the covenant of God , Gen. 17. 7. and the words of Christ , of such is the kingdom of God , as also by this argument : Those whom Christ loved , and for whom he gave himself to death● those he will sanctifie and cleanse with the washing of water by the Word , Eph. 5. 26. that they may be received into the Church , and be made partakers of the benefits of his death : but Christ not only loved and gave himself for persons of years , but also for Infants ; therefore he will sanctifie and cleanse Infants with the washing of water by the Word , &c. 2 All Infants were by Adam capable of sin and the expressions of Gods justice punishing the same by death , sickness , &c. but Infants are not less capable of the grace and mercy of God in Christ in respect of the expressions thereof , then they were of his justice in Adam : Therefore Infants are capable of the expressions of Gods grace and mercie in Christ , which in the ordinary dispensation thereof is baptism . The major is evident , Rom. 5. 12. 1 Cor. 15. 22. The minor Rom. 5. 20 where sin abounded , grace did much more abound , that is , Gods grace doth more abundantly appear in holding out the visible remedy , then his justice inflicting the denounced punishment ; which could not be , if Infants ( visibly involved in the condemnatorie sentence and execution thereof ) should be excluded from the ordinary and visible means of recovery and salvation by Christ , which in them can be no other external means but baptism the laver of regeneration : & it can be no less then a sacrilegious injury to the grace & mercy of God in Christ , to suppose that the sin of man is more powerful to hurt then the grace of God in Christ is to heal and save . 3 If we ought not to baptize Infants , then there must be some apparent let and impediment thereto , either on Gods part prohibiting , or on the Ministers part , or in the Sacrament it self , or in the incapacitie of the receiver ; but there is no apparent let or impdiment on the part ( or in any ) of these therefore there is none at all . 1 There is no impediment on Gods part , for God no where expresly or by good consequence saith , Baptize not Infants , or Baptize none but those who do first testifie their faith and repentance . 2 There is no impediment on the Ministers part , for he can as easily baptize Infants as persons of years . 3 There is no impediment in respect of the Sacrament it self ; for all the essentials of baptism may be placed on children : profession of faith , repentance , &c. are conditions of baptism in persons of years , and effects of it , which may in due time appear and follow in baptized Infants : those therefore are not of the essence of baptism , nor so much as universal conditions thereof ; for the present sprinkling , washing , or dipping in water , in the name of the Father , the Son , and the H. Ghost , are the essence of baptism ; so are not faith , repentance , or newness of life : for it may be a true baptism , where these graces do neither precede nor follow it , though without these preceding or following , baptism cannot be effectual to salvation ; which need not seem strange to him that considereth that Judas , Simon Magus , and many who were , and now are truly baptized , are not saved . 4 Neither can the let be in the Infant , who cannot by any actual hardnes of heart , impenitency , or positive unbelief , or contempt of the ordinance of God , refuse or despise the grace of God offered in baptism . Therefore they are to be admitted to that whereof they are apparently & undeniably capable ; which is the external seal at least : which is all that man for present can administer , or we will contend for ; being most willing to leave secret things to God , and to hope the best , where the contrary cannot appear unto us : only add hereto , if the issue be put upon the capacitie or incapacitie of the Infant , with relation to any condition so much insisted on , let any of our Antagonists shew us how or wherin Infants under the Gospel & covenant of grace in Christ , have less capacity in respect thereof then Infants under the Law of Moses had , or that baptism is not the seal of the same righteousness of faith in Christ , wherof circumcision for the time was the seal . 4 That which without any expressed exception to particulars Christs commission holds forth to all nations , belongs to Infants as well as persons of years ; for Infants are alwayes a great part of all nations : but Christs commission holds forth baptism to all nations without any expressed exception to particulars : therefore baptism belongs to Infants ( of believing Parents ) as well as to persons of years . 5 No man may forbid water , that is , the outward administration , where God hath given the inward operation of his H. Spirit ( which maxim the Apostle built on , in that then — difficult question , whether the Gentiles might be sealed into the covenant of grace . ) But God hath given the inward operation of his H. Spirit to Infants . Ier. 1. 5. Luk. 1. 15. 1 Cor. 7. 14 therefore no man may forbid water , or the outward administration for the baptism of Infants . The reason of the major is that all they who are partakers of the grace both signified & exhibited in baptism , have right to the sign and sacrament thereof , and therefore may not be barred from it ; for that were to withstand God , Act. 11. 17. In reason where God hath bestowed the grace signified , man may not deny the signifying element ; and in common right , the apparent heirs are unjustly denied the deeds and evidences whereby that right is assured upon them : for these are a part of their inheritance , and ought by right to follow the same : moreover 't is impious to divide that which God hath join'd , the sign from the thing signified ; as they do , who allow children , grace , remission of sins and salvation by Christ , and yet deny them baptism into Christ ; they will yeild them the Jewels , but not the Cabinet , the Treasure , but not the Purse . 6 All that are capable of the initiatorie seal of future faith , ought to be baptized : but Infants are capable thereof , therfore they ought to be baptized . So under the law Infants were capable of circumcision , the seal of their future faith : & our Infants have no less capacitie thereof then they had . 7 All they to whom Gods covenant of Grace extends , are to receive the initiatory seal thereof ( for sealing of the covenant respectively , is a part thereof , Gen. 17. 10 , 11. Mark. 16. 16. ) but Gods covenant of Grace in Christ extends to Infants of covenanted persons : therefore Infants ought to receive the initiatory seal of the covenant , which is baptism . The assumption is proved from Act. 2. 38 , 39. Be baptized every one of you — for the remission of sins-for the promise is unto you , and to your children . What promise ? that upon which the Covenant was sealed to Abraham and his seed , the faithful : and when , where , or how have Infants of Christians forfeited their right to the seal , who as such , cannot forfeit ? 8 If circumcision and baptism were for substance , both respective seals of the same covenant of God in Christ , then those sorts of men who were capable of the one , are capable of the other : but circumcision and baptism were for substance both respective seals of the same covenant of God in Christ , therefore those sorts of men ( to wit , Infants as well as persons of years ) who were capable of circumcision , are capable of baptism . The major may appear in that God never made any covenant of grace but only in Christ , and the same Gospel was preached to Abraham , and he believed in the same Christ , Gal. 3. 8. add hereto , there is the same efficient primary cause , to wit , God making a covenant with his , and appointing the respective seals thereof : the same necessity on the receivers part , original sin in Infants , who have therefore as much need of regeneration and admission into the covenant of God for remedy , as they had under the law , and there is the same power and efficacie of the holy Ghost still remaining ; otherwise Gods grace in the New Testament , and covenant in Christ exhibited , should be more restrained , and of less latitude , then it was in the Old , under that severe Schoolmaster the Law ; and , which were impious to affirm , then Christs coming into the world should be so much disvantageous to believers , as that the Gospel should take away the seal of Gods covenant of grace from our children , which the Law allowed them under the severity therof . No part or condition of the covenant by God appointed for remission of sins and salvation , may be withheld by man from those who have right to the covenant and promise of God , under severe punishment : but the initiatory Sacrament , Baptism , now is a part or condition of the covenant by God appointed for remission of sins and salvation , whereto Infants have right : therefore it may not be withheld from such Infants as are within the covenant , and have right thereto and to the promise of God , See Exod. 4. Luk. 3. 3. Act. 2. 38 , 39. Tit. 3. 5. now the initiatorie seal of the covenant was , and is a part or condition of the same , Gen. 17. 10 , 11. Mark. 16. 16. Joh , 3. 5. 10 All they whom God accounteth holy , have a capacity of baptism the feal thereof : but God accounteth children of believing parents holy , 1 Cor. 7. 14. Therefore children of believing parents have a capacitie of baptism ; nor doth that ridiculous interpretation which Anabaptists have borrowed of the Jesuites concerning legitimacie , overthrow this argument . 11 All those who being redeemed by Christ , have right to the kingdom of heaven , have right to the ordinary Port and Inlet into the same , that is baptism : but children of believers have right to the kingdom of heaven , Mark. 10. 14 Mat. 19. 13. therefore children of believers have right to baptism . Christ expresseth the entrance or means to regeneration and the kingdom of heaven Joh. 3. 5. to wit , water of baptism , by which the H. Ghost doth ordinarily work thereto ; and presently gives the reason — that which is born of the flesh is flesh : that , as such , cannot enter into the kingdom of God , 1 Cor. 15. 50. now Infants are from their natural birth , but flesh and blood , Ps. 51. 7. Eph. 2. 3. therefore if they must enter into the kingdom of God , they must be born again of water and the H. Ghost : it is true , that God can and doth regenerate many Infants without baptism by his H. Spirit , so that they dying without the Sacrament , are yet saved in an extraordinary way : but for us to deny them baptism , and to put their salvation upon extraordinary means , where God hath appointed and declared the ordinary , is as much as man can do to shut them from the kingdom of heaven ; and so though their want of baptism shall not be their eternal loss whom God hath elected , yet is it their great sin who neglect or despise the ordinance of God , and thereby ( except in case of repentance ) they shall exclude themselves . 12 Whatsoever Christ commanded Ministers to do , and which the Apostles in the ordinary office of Ministers did do , that is right and just to be done , and we ought to do : but Christ commanded Ministers to baptize all nations without exception of children ; and that the Apostles did do ( for above all contradiction they obeyed Christ therein ) therefore it is right and just to baptize Infants , as being a great part of all nations , and we ought to do it . 13 That which agreeth with the nature of the seal of the righteousness of faith and the institution of Christ , ought to be done : but Infant-baptism agreeth with these ; therefore it ought to be done : it agreeth with the institution of Christ , who commanding to baptize all nations , well knew that there were many Infants therein , yet makes no exception of them , but gives them so high an eulogium , that we may know that the initiatory seal belongeth principally to them , as it did under the Law : what though God name not Infants to be baptized , in so many words and syllables ? yet seeing he neither nameth men of years nor women , it must needs be that under these words all nations , he comprehended all those of which , nations , as their integrant parts , consist ; which are men , women and children : it agreeth also with the nature of the seal , which is the initiatorie Sacrament of regeneration , implantation into Christ , faith , mortification , putting off the old man , putting on Christ , remission of sins , deliverance from the wrath of God and curse of the Law ; all which is as necessary for Infants that they may be saved , as for any others , and into these either for present or future they are baptized . 14 God ever since his covenant made with Abraham , appointed Infants some seal of his covenant as well with them as their parents , whereof they were some ways capable , and whereby they might be externally known not only to God ( that they are long before any man can seal them , 2 Tim. 2. 19. Tit. 1. 2. Rom. 8. 29. & 9. 11. ) but also of men ( or otherwise he must have cast out Infants under the Gospel from right to the seal of his covenant which he gave them under the Law ) to be within Gods covenant ; therefore God hath appointed baptism to Infants : add hereto , that whereas poor Infants need mercie for remission of original sin ; they are not for present capable of the other ordinary means appointed persons of years , as hearing the Word , receiving the Lords Supper , prayer , repentance , &c. they are passively capable of baptism , as under the law they were of circumcision ; therefore seeing remission of sin is simply necessary ; baptism , the ordinary means thereto , is necessary , if it may be had . 15 Whatsoever Infants of believers are capable of , as interested in Gods covenant , without the help of present understanding , that man ought not to bar them of : but such Infants as interested in Gods covenant , are capable of baptism without the present help of understanding : therefore they ought not to be bar'd thereof by man. The major appeareth in Infants circumcision on the eighth day ; that was the seal of the same faith and covenant of God in Christ , and a part or condition of the same , as baptism now is , as hath been proved . The minor appears Gen. 17. 7. I will establish my covenant between me and thee , and thy seed after thee , &c. that is , with thy Infants also as well as with thee : and by vertue hereof Isaac at eight dayes old received the seal of the righteousness of faith without the help of present understanding : and there is the same reason of baptism in respect of Gods promise , Act. 2. 39. and the alteration of the seal altereth not the covenant in substance , subject or end . I suppose all know that children of Christians without the help of present understanding , are now as capable of Baptism the more easie seal , as they were of Circumcision the more painful and bloody : And lest any should think that this Priviledge of Infants-sealing , belonged only to Abrahams Carnal-seed the Jews , the Holy Ghost testifieth that they which are of the Faith , the same are the children of Abraham , Gal. 3. 7. and again , The Promise is to you , and to your children , and to all that are a far off , even as many as the Lord our God shall call : Now he hath called us Gentiles to the faith in Christ , who were once a far off : Therefore Infants of those who by Calling are interessed in Gods Covenant , are capable of Baptism : Moreover , as hath been noted , as the worldly wise men ( by the creatures , Rom. 1. 21. ) knew God , but loved him not ( by grace dwelling in them ) neither glorified him as God. So these ( Infants ) may have him , before they can know him ; that is , they may be regenerate by the holy Spirit before they have the use of understanding , that they may know the things which are given them of God ; and certainly all Elect Infants , though dying yong , are regenerate , ( else could they not be saved ) yet so young they can have no actual knowledge of their regeneration , or means thereunto belonging ; and if they are saved , and have the inward Seal of Gods Spirit , how injuriously are they barred from the external seal by man ? To conclude , Infants are interressed by Gods promise , which dependeth not on any mans understanding , sanctity or excellency , but on the free grace of God , who made this Covenant with us when we were all in the course of corrupted nature , enemies , without Christ , aliens , strangers from the Covenants of Promise , having no hope , and without God in the world , Ephes. 2. 12. Lastly , as by one mans disobedience many were made sinners , and so sin is communicated to all mankinde , yea , to those who have not yet the use of reason ; for we see that Infants dye as well as old men : So by one , Christs Righteousness imputed , many are made righteous in Baptism the Laver of Regeneration , though they yet understand it not : So put they on Christ , though it be not yet given them to know the things which are given them of God. See Argument 2. 16. The command for baptizing is for all that are to be saved : But among those are many Infants ; therefore the command for baptizing is for Infants also , or without exclusion of all Infants . 17. That opinion which makes the Covenant or Priviledge of the Gospel worse to Abrahams spiritual seed , then it was to his carnal , is false and erroneous , yea Antichristian : But to deny Believers Infants baptism , ( the initiatory Seal of the Covenant , and the priviledge thereof ) makes this worse then that ; Therefore it is false &c. The major is confirmed in that God avoweth the Gospel to be a better Covenant then that of the Law , Heb. 8. 6. The minor likewise , because under the Law , Infants had the priviledge of the initiatory seal . The Gospel-Covenant holdeth forth an enlargement of the signs and subject of Gods mercy : It was before only to the Jews generally , who had the Ordinances of Righteousness , as Gideons Fleece the dew , while all the floor ( which then figured the Gentiles ) was dry : But now Christ saith , Go Teach all nations , baptizing them — So far was it from diminishing , or contracting the grace of God by the coming of Christ like rain into the Fleece , that now he sent it to all Nations , who before gave it only to one . And the Covenant of God made with Abraham , was testified by an external Seal , to comfort Parents in assurance that God had care for , and a Covenant with their children also . Now they that take this away from children under the Gospel , make the Gospel-Covenant much worse , as being less testified then that under the Law. Add hereto , that the coming of Christ ( which set an end to Legal ceremonies , and appointed Baptism ) diminished not the grace of his Father in the Signs and Dispensations thereof , making it more dark , or less testified by a Seal towards those who are within the Covenant of Grace ; but rather encreased or communicated it more clearly , and therein it is a better Covenant , Hebr. 8. 6. not in respect of God the appointer thereof , he is one and the same for ever ; not in respect of Christ the Mediator , he is the same under the Law and Gospel ; but in respect of the exhibition of things promised and shadowed out in the Law , and clearer manifestation of Gods grace and truth in Christ. Now they who deny Infants of believers the initiatory seal of Gods Covenant , as much as in them lieth , diminish the grace of God ; and make the Covenant seem worse by Christs coming , in that they diminish the comfortable assurance of our childrens implantation into Christ , and of his care of , and favour to them , if they may not so much as be marked with the external sign and seal thereof , which yet elect and reprobates , if of years , may by your leave , and do receive . 18. That which is evil to be done , is forbidden in some express and known Law and Word of God : But Infant-baptism is forbidden in no express and known Law and word of God ; therefore it is not evil , as our Antagonists would make the world believe . 19. That whereof God will severely punish the contempt or neglect , we must not omit : But God will severely punish the contempt or neglect of his Covenant of grace and mercy , whereof Baptism is a part or condition , as well with Infants as persons of years ; therefore we may not omit it . See Gen. 17. 14. Exod. 4. Mark 16. 16 Hebr. 10. 28 , 29. and that being supposed ( which hath hitherto been proved ) that Infants of Church-priviledged Parents , ought to be baptized , the Minister who upon such fancies and unsufficient grounds as are alledged by our Antagonists , refuseth to baptize them ( or the Parent who will not have them baptized ) must needs be under a woful condition ; the Apostles argument being good from the dispensation of the Gospel committed to him to the necessary administration of the same , as in preaching the word , so in the seals thereto belonging , whereof he expresly saith , 1 Cor. 9. 16. Wo is unto me , if I preach . not the Gospel : For though his principal and first office was to preach , as being appointed the Doctor of the Gentiles , first to be taught , and then respectively to be baptized , yet it is manifest that the Dispensation of Baptism , the seal of the Gospel , and Covenant of God in Christ , went along in charge with preaching of the same , and was committed to the Apostles , and all Ministers their Successors , and so woe will be to them if they baptize not ( where Christ intended the seal of his Grace ) as surely as if they preach not the Gospel . 20. They are to be held as Heathens and Publicans , who refuse to hear and obey the Church of Christ : But such are Anabaptists ; nor is it any excuse , but an aggravation of their sin to bespatter the Church with impious calumnies : It had been and ever was , as easie for all sorts of hereticks in and since Christ and the Apostles time , and in the purest ages of the primitive Church , to have said for a pretended defence of their errour and contumacy , you are not the true Church ; but in spight of Satan and the powers of hel , we are through the mercy of God , a member of the true Church of Christ , & therefore their schism & contempt is the more condemnable . 21. Those to whom the things signified belong , unto them belong also the signs and seals thereof , except in case of some apparent condition making an evident exception ( as want of ability to examine themselves , barreth Infants from the holy Eucharist ) But the thing signified by Baptism belongs to Infants , and there is no apparent condition making any evident exception to bar them from it ; therefore Baptism belongeth to them . The things signified by Baptism , are , that we are thereby received into Gods favour , for the blood of Christ shed for us , to binde us to a sincere obedience to faith , and endeavour to newness of life ; Gods promise of grace and mercy in Christ , marking us for sheep of his pasture ; our puting on Christ , regeneration , washing from our sins , justification & salvation by Christ ; these things belong to all the elect , whereof Infants of Believers are a very considerable part : And these things are held forth in Baptism as things signified in the sign by God appointed to all receivers sacramentally , and to an external communion , of which lambs aswel assheep , Infants aswel as the aged are capable : Therefore Baptism belongeth to Infants of Christian Parents . 22. To whom the Covenant in force runneth in the same tenour in the new Testament as in the old , to such persons the application of the Initiatory seal of the new Testament ought to be administred , as well as was the Initiatory seal of the old : But the Covenant in force runs in the same tenour , &c. therefore the Initiatory seal of the Covenant ought now to be administred to such persons as the Initiatory seal of the Covenant was administred to in the old : The tenor of the Covenant was to Parents and their children upon condition that they should be sealed according to the promise , that God would be their God , who would observe the Laws and conditions thereof : the same is still for substance in force , though the seals are changed : So that as Infants were circumcised , so ought they now to be baptized : and except this be allowed to our Infants as well as to our selves believing in Christ , we are not ( as the Apostle affirms , Col. 2. 10. ) Compleat in him — In whom we are circumcised with the Circumcision made without hands — Buried with him in Baptism , &c. Nor are we and our children so sealed into our implantation into the death of Christ , that we may ( in the ordinary way ) thereby be assured , that as he put off the infirm affections of the natural body , so we put off the body of sin spiritually . See Rom. 6. 3 , &c. 23. Such persons as were typically baptized unto Moses , are capable of the real and true baptism under the Gospel of Christ : For in the main the argument holds from the type to the truth , though possibly not in every circumstance : But children as well as persons of years were baptized in the cloud , and in the red-sea unto Moses , 1 Cor. 10. 2. and their washing with rain from the cloud , prefigur'd our washing in Baptism , and by the Spirit ; therefore children of covenanted persons are capable of the true and real Baptism under the Gospel of Christ. 24. Where there is a command for a thing never remanded or countermanded , there that thing is still in force : But there is a command for the signing of Infants of Believers with the sign of Gods Covenant with their Parents and them , never yet remanded or countermanded ; Therefore the signing of Believers children with the sign of Gods Covenant , which is Baptism , is still in force . 24. That , which dependeth not on any age , or act of man , but on the meer institution and gracious promise of God , as its ground , may not be denyed by man to any comprehended under the general term of All Nations , in respect of any age , or defects thereof , as want of understanding , and the acts thereof in faith , repentance , &c. in Infants : But Baptism depended not on any age or act of man as its ground , but on the meer institution and gracious promise of God ; therefore ●t ought not by anyman be denied infants , in respect of their present defect or want of understanding , or the acts ●hereof in faith , repentance , &c. they being comprehended in All Nations . The minor appears in S. Peters answer to his hearers prickt in heart , Repent and be baptized every one of you for the remission of s●●● ; For the Promise is unto you and unto your children , &c , He saith not , Be baptized , for ye have repented , ye are of age , and a good understanding ; but , Be baptized , &c. for the Promise is to you and to your children ; though they cannot yet actually believe , repent , understand , &c. yet they have Gods promise for the ground of their sealing , on whose grace and ordinance the whole power and vertue of the sacrament dependeth : But his grace and Ordinance depend not on any excellency , ability or act of man ; therefore the Apostle fetched not the reason of his Exhortation from their age or repentance , but from the promise and mercy of God calling them who were far of . 26. For conclusion , I take up this congeriem of arguments out of the learned Urs●●●s . That opinion is pernicious which robs poor Infants of their right , which obscureth the grace and mercy of God ( who would that Infants of Believers should from the womb be reckoned members of his Church ) which derogates from the grace offered in the new Covenant , making it less then that in the old ; which weakneth the comfort of the Church and faithful Parents ; which denyeth Infants that seal which should differ them from the children of Jews and P●gans ; which contradicteth , the Apostles reason ( Can may man forbid water , that these should not be baptiptized , which have received the holy Ghost as well as we ? ) which keepeth Infants ( as much as man can ) from Christ ; he expresly saying , Saffer little children to come unto me , which without a Covenant they cannot do spiritually , nor without the external seal sacramentally : Now such is the opinion of Anabaptists , denying Christians Infants Baptism . CHAP. IV. Anabaptists Arguments concerning the necessity of Dipping over head and ears in Baptism , examined and answered . THe envious Philistims will still be casting earth into Isaacs wells of livings waters , to stop them up : Satan envying man , these waters of life in the Laver of Regeneration , e●tsoon casteth in scruples to obstruct and make void the holy ordinances of God to deluded souls , by causing them to renounce their Baptism ( and Christ whom they sacramentally had put on therein ) by taking on them another Baptism under a vain pretence , that they were not susceptive of Baptism in their infancy , nor lawfully baptized , neither at all truly , if happily they were not dipped under water ; for they say , the institution of Christ requireth that the whole man be dipped all over in water : so that the Anabaptists now hold , that dipping the whole body into water is essential to baptism , & so necessary , that except they are so dipt , they are not duly and truly baptized according to the institution of Christ. Since the infancy of the Gospel , Satan hath not ceased to trouble the Church concerning baptism : Some of the Jews would have circumcision joyned with baptism ; the Archontici condemned baptism with a curse : the Novatians deferred if to the last , because they understood not the power of this ordinance of God to cleanse the whole life , but thought that there was no mercy for him who sinned after baptism : Liberius the Monk , as also Fidus , would have childrens Baptism tyed to the eighth day ; Anabaptists not only deny believers children Baptism , as the Pelagians and Donatists did of old ; but affirm , That dipping the whole body under water is so necessary , that without it , none are truly baptized ( as hath been said ) . So the subtil enemy still assaileth Baptism in one part or another , that we may not unaptly apply that to him . & his factors , which Tertullian once said concerning the most impious Persecutor Nero , He that knows him well , may understand , that nothing but some great ( or singular ) Nero● And indeed we ought more highly to esteem Gods favor in sealing us into his Covenant of grace , and more seriously and carefully endeavour to answer thereto in newness and sanctity of living , by how much more the enemy rageth against it . The Protestant Church holdeth , that the word and the element make the Sacrament ; and that neither sprinkling is simply necessary , nor washing or dipping unlawful ; but that according to the convenience of times , places and persons , either sprinkling , washing or dipping in the name of the Father , the Son , and the Holy Ghost , is the true form of Baptism ; and that , caeteris paribus , either of these three applications of the water have the same effect , and may as convenience serves , indifferently be used , being fit to signifie the application of the benefit of Christs blood for the remission of sin , and cleansing therefrom . But our Antagonists say ; We are buried with Christ by baptism into his death , that like as Christ was raised up from the dead , even so we also should walk in newness of life , Rom. 6. 4. But Christ in his burial was covered , that he might thence rise out of the eart● ; therefore in Baptism we must be covered , and as it were buried . under water , that we may rise again as Christ did . We answer , 1. Similitudes run not on four feet ; types , signs and similitudes are not to be extended beyond the scope and meaning of the Speaker ( as might be shewed in almost innumerable instances ) lest not only absurdities , but horrid blasphemies should be thence inferred . The Ark in the Deluge was a type of Baptism , 1 Pet. 3 20 , 21. what , must the type and truth agree in all things ? must all the world be drown'd , and only eight persons saved ? I doubt you would hardly agree among your selves , which should be the eight . The red-sea and cloud , figured baptism , 1 Cor. 10. 1 , &c. what , would you have your disciples baptized with the sprie of two neighboring seas , and a cloud of fresh water raining on their heads ? Jonah's being in the Whales belly , was a type of Christs burial and resurrection ; you would not have your disciples in their conformity , be three days under water . These instances may shew the vanity of stretching types and signs to every fancy of Hectic braines ; and now deal ingenuously ; what reason or warrant have you to wrest this similitude to what you please ? in those similes which are most apt , there may be many disconveniences found : Or what commission can you dream of , that gives you authority to draw this alledged . Scripture beyond the Apostles scope and purpose , rather to that which seems to favour your fancy and practise of immersion , then to another sense ? 2. Those expressions , Rom. 6. 4. are meerly figurative , and therefore do not at all bind us to any external , or literal sense or observance in the maner of baptizing ; & if the similitude : must fully hold , some might possibly reason thus ; as Christ was first dead and buried , and rose again the third day , so we must first be dead and buried , and then be baptized , and rise with Christ a third time ( Marcion , that old pernicious heretick , held , that one might be three times baptized ) or they might infer that we must not rise up out of the water into which we are dipt , until the third day : but how absurd such inferences are , none can be ignorant . 3. The alledged scripture concludes not the manner of our baptism , but the effects thereof ; not how the water should be applied , or in what maner we should be baptized , whether by sprinkling , washing or dipping ; but how we ought to live who are baptized ; that sin should henceforth have no more power over us , then if we were dead ; that we should so live to righteousness , and bringing forth fruits thereof , as being implanted into Christ , and so no more living our own life , but the holy life of Christ. 4. He saith not , We are buried with Christ in water , or just as Christ was buried in his baptism ; but , into the ●ikeness of his death ; that like as Christ was raised up from the dead , so we should ( not be raised out of the water , but ) walk in newness of life : Here is the main substance of the similitude ; 't is not in any circumstance . Now I would sain know whether a man may not walk in newness of life , being baptized with sprinkling , as well as if he had been doused . 5. The argument here drawn to prove necessity of immersion is a fallicia accidente is ; a reasoning from the the substance to the accident . Suppose thus , We must be baptized into the similitude of Christs death : But he was covered and rose again ; ergo , We must be covered with water that we may be raised again , &c. Non sequitur : his being covered in the rocky vault , was but a circumstance , as was his lying covered to the third day : therefore it can be no more here concluded , that we must be like Christ in being covered with water in baptism , then that we must lie under water three days and nights in our baptism , because he lay so long in his grave ; for why should one circumstance or accident be concluded , rather then another ? 6. If the similitude must be so strictly urged , it will be rather for us . Christ was not thrown down , prone , with his face downward ( as they use to dive their disciples ) but honorably embalmed , and decently laid in a new Sepulchre ; and we use solemnly to bury our dead with their faces upward , & sprinkle dust and earth upon them ; and in such decent posture we baptize Infants , by putting our sprinkling water on them , or by dipping them . 7. * Christs natural body was truly dead & buried , we must therefore understand that which must be done in us by analogy and proportion , and not wrest the Apostles words to a litteral sense : The body of sin is then buried , when the power thereof is enervated and weakned , and as it were a dead carcase , is so over whelmed and buried , that it can no more move and force a man whither it would , and was wont : and this is said to be done in Baptism in a twofold respect , 1. In respect of Christ , into whom when we are implanted by baptism , all the benefits of his death are freely given and sealed to us ; so that our sins are buried in his grave , who bare our sins in his own body , 1 Pet. ●● . 24 so in his burial our sins were covered , no more to appear in judgment against us , or to be imputed to us . 2. In respect of our mortification , sacramentally accomplished in our baptism , and by the Spirit of God by certain degrees in al our life long ; though bodily death , being a privation of life , hath no degrees : he that is dead dyeth no more ; yet in our spiritual death to sin , there are degrees , & we dye daily , as the power of sin is more and more broken in us . That baptism which is not agreeable to Christs or Johns baptism , is not instituted by Christ ( & therefore mans invention , and will-worship ) But washing or sprinkling with water agreeth not with the baptism of Christ or John ( for they baptized and were baptized in Jordan ; and the Eunuch was baptized in the brook , Acts 8. 38. ) therefore baptizing with sprinkling , or only washing , is not instituted by Christ. We answer , 1. This is a fallacious arguing , the term ( agreeable ) being bo●o●ymical : 't is doubtful in the assumption , whether he mean agreeable in substance , or in circumstance : that which is not agreeable in substance with the baptism of Christ and John Baptist , is not instituted by Christ ; but this holds not in point of circumstance ; for then there could be no lawful baptism but in Jordan , or some other water of Palestine . 2. It follows not that John B. dived Christ or any other into water ; or Philip the Eunuch , because John baptized in Jordan ( where were some sandy places ) because we read , they went down into the water ; for so they may do , who only wet their feet , or go up to their knees or anckles : & we must consider , that in the infancy of the Gospel , they had not publike Oratories and Fonts to accommodate them baptizing , as in a setled state of the Church we have seen ; and therefore they baptized where they could have convenience of water , which in that dry region was not every where to be had ; as appeareth in that reason of● Johns baptizing in AEnon near Salim , given by the Evangelist — becauso there was much water there . 3. It is not probable that Christ was dipt cloathes and all in Jordan , and so went immediately wringing-wet into the wilderness : see Mark 1. 1 , 2 , 10. nor that he was stripped naked with such a confused multitude of men and women as cam to Johns baptism : see Luke 3. 21. Matth. 21. 31 , 32. Matth 3. 5 , 6. 4. It is but a weak Fallacy to dispute à particulari , ad generale ; thus , some went into the river to be baptized ; therefore all that are to be baptized ought so to do : for in things circumstantial , and without some binding Precept to impose them as duties , a particular example can beget no general rule for our due and necessary imitation . 5. If it could be proved ( which all our Antagonists can never do ) that Christ and those whom John baptized , were duckt into the water when they were baptized , yet it doth no more follow thence , that all must everywhere , and at all seasons be so baptized , then that the Lords Supper may be administred with none but unleavened bread , in an upper room after Supper , to twelve men only , no women ; because Christ so administred it ; or that we must anoint the sick with oyl , or salute with an holy kiss , because these things were in use in those Regions ; nay , but matters circumstantial are ever liable to the test of accommodation and customs of times and places , and persons : dipping might be convenient in those hot Regions , and at Easter and Pentecost , to which their baptizing was limited of old , which in these Northern climats , and in the dead of winter , were near deathful to tender bodies . 6. Christs baptism is washing , Ephes. 5 25 , 26. and washing is as well by sprinkling , or pouring on of water , as by dipping into water : hence the Apostle speaking of the washing of Regeneration , presently saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he hath poured out on us ; and the Scripture calleth the divers sprinklings mentioned , Heb. 9. 13 , 19 , 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptismes , v. 10. As washings or sprinklings are also called , Mark 7. 4. but hereof we shall see more anon ; for the present only note , that the Holy Ghost , the surest Interpreter of Scripture , interpreteth Baptizing by sprinkling or washing , so that there is no necessity ( as our Antagonists would sain have it ) of dipping or dousing the whole body under water . Dipping ( say they ) is baptizing , and baptizing dipping : Christ therefore who instituted Baptism , therein appointed that the whole man should be dipped in Baptism . We answer : 1. If this bubble had any weight or solidity , it were easily retorted ; washing or sprinkling is baptizing ( in Gospel-sense ) Christ therefore who instituted Baptism , therein appointed men to be washed or sprinkled with water . 2. Prove that Christ appointed the whole man should be dipped all over in water , by some other medium if you can : by this you cannot ; true it is , that all dipping all over in water is baptizing , but not convertibly ; for all baptizing is not dipping : for it is proved by the fore-alledged Scriptures , that washing by pouring on , or sprinkling water , is also a kinde of baptizing : If you should say , every man is a living creature , that is true , but not convertible , therefore every living creature is a man : it follows not ; because there are more species of living creatures then one ; all dipping is baptizing ; therefore all baptizing is dipping , follows not , because there are more sorts of baptizings then one by dipping . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth to dip , but not always : The Apostles according to Christs promise , were baptized with fire ; they were not ( after the foolish Jacobites opinion ) dipt into fire , the cloven tongues sate upon each of them . The Pharisees among many other traditions , used the baptism of beds . Mark 7. 4. You will not understand that to have been dipping their beds into water ( that would quickly , have rotted and made them useless and unwholsom ) but of some light sprinkling with water : So when they came from the market , they eat not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — except they be baptized : You will not understand , except they be dipt over head and ears in the Water ; but , except they washed as our translation gives it , after the Syriac ; neither had they in that dry Climate , convenience and store of waters every where to dive into . They had commonly their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , water-pots , after the manner of the purifying of the Jews , John 2. 6. out of which they drew a little , for lustrations or sprinklings , Moreover , the Israelites , 1 Cor. 10. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were baptized in the cloud — not dipt into it , but be sprinkled with the distilling drops thereof : for the prepositoin in there used , in such expressions , signifieth not in , but with ; as , He shall baptize you in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ( not in ) the holy Ghost and fire , Matth 3. 11. So Rev. 19. 11. The rest were slain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ( not in ) the sword , it is an usual Hebraism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the sword ; that is , with the sword , Exod. 6. 6. I will redeem you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in braehio extenso . So Deut. ● . 15. The Lord thy God brought thee out thence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in , that is , by a mighty hand , and a stretched out arm . Again , the sons of Zebede● were to be baptized with the baptism of blood , Mark 10. 39. that is , in Tertullians phrase , Russari suo sanguine , beseneared , or wet with drops of their own blood ; not dipt into blood . The same use of ●● , derived from the Hebrew● , we often finde in the new Testament , Rom. 10. 9. 1 Cor. 4. 21. 1 Per. 1. ●1 . Rev. 2. 16. & 12. 5. & 19. 15. 3. It is granted , that Christ and many others were baptized in Jordan , and that Philip did go down into the water to baptize the Eunuch , and that such baptisms in hot Climates have , and may lawfully be used ; yet no scripture-proof at all appears , that Christ in his own person was dived under water , or the Eunuch , or any of those whom John or any of the Apostles baptized ; neither do we at all deny immersion to be lawful ; but we deny it to be so necessary , as to the exclusion of washing or sprinkling , as if they were not as effectually used ; We deny that dipping in rivers is so necessary to baptism , as that none ought to be accounted baptized , but those who are dipt after such a manner : And we say , that where we have other conveniencies in the settled Churches , that practise appeareth meerly Schismatical , affected and unnecessary . Baptism being a sign , must answer to the thing signified ; as . The washing of the whole soul in the blood of Christ. 2. That interest which the Saints have in the death , burial , and resurrection of Christ , is not partial , but total ; so therefore ought the baptizing of the body to be . We answer : 1. It must still be remembred , that this sacrament may be rightly and effectually administred by any of the three ways , dipping , washing or sprinkling , and we approve of dipping , where custom and convenience require it , so far , as that it excludes not the other : For a divers custom of several Churches , makes no difference , where they all hold one faith in the main . 2. It is not in the quaintity of the Element , but the institution of Christ , the vertue of his death and passion , and the powerful working of his holy Spirit , which gives the fruit and effect of baptism ; therefore John 3. 5. the Spirit is mentioned with water , because the power of regenerating is not of the water , but of Gods Spirit and Ordinance effectually working by the water of baptism : And here we may note , that Infants are capable of this operation , as hath been proved ; and Christ in his institution of baptism , prescribed not ( so far as can appear in Scripture ) how much water must be used herein , not how deep it must be ( as there is no quantum of the elements prescribed in the Eucharist ) neither is there in all the new Testament , either one precept for , or example of plunging or dousing the party to be baptized over head and ears under water . 3. In Circumcision , the whole body was not cut , but onely the foreskin of the flesh , whereby the whole person , body and soul was sealed and admitted into Gods Covenant ; and so is it proportionably in baptism , the seal of Gods present Covenant : In common use we know the seal of a writing obligatory is not set all over the deed , but to some one part , by which the whole is confirmed ; and as in Livery and Seisin a little turf of grass , with a twig or smal bough delivered to the Purchaser , investeth him in the whole state of the demeasn : So here , 't is the seal and subscription of a just Deed which passeth the estate , not the quantity of the wax , or largeness of the parchment , nor greatness of the Character , whether Text-hand , Chancery , Court-hand , Secretary ; all these things are circumstantial , and no more : and so is it in the matter of much or little water in baptism , the essence whereof is applying water to the body of the baptized in the name of the Father , of the Son , and of the Holy Ghost . There is therefore no simple necessity of dipping the whole body under water ; it is sufficient if the face , ( which is as it were the representative , or epitome of man , in which are united all the senses ) be dipped , washt , or sprinckled . 4. In baptism lawfully administred by washing . sprinkling or dipping , the elect have the same interest in the death , burial and resurrection of Christ , as if they were baptized in the deepest channel of Jordan , or any other water : Faith , which instrumentally gives them interest in Christ , being no effect of deep waters , but of those Rivers of living waters whereof Christ spake , John 7. 38 , 39. to wit , the Holy Ghost . 5 Sprinkling doth also aptly signifie our sprinkling with the blood of Christ in baptism , cleansing us from our sins , and sealing our election , 1 John 1. 7. 1 Pet. 1. 2. and pousing water , signifieth the effusion of the Spirit upon us , Tit. 3. 5. and those sprinklings of the blood of sacrifices , signified the very same . Christ being baptized , is said to have come up out of the water , Matth. 3. 16. therefore he was in it : And the Eunuch went down into the Water with Philip ; in neither appears any sprinkling or washing , but rather dipping . We answer : 1. It appears that Christ and the Eunuch were baptized : it appears not that either they , or any other whom John B. or any of Christs Disciples baptized , were dipped all under water ( as hath been said ) any more then that they were washed or sprinkled with water . The word Baptizing●n ●n the original signifying sprinkling , washing or dipping ; ●herefore we take it to be indifferent which of the three ways baptism be administred , respect being had to convenience of times , places and persons . 2. The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the cited places , rendred Out of , signifieth properly From ; as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , From ( not from under ) the ships ; and so Christ might come from the water , though he were never dived under it , or though he had gone only to the depth of the first or second measure of the Sanctuary waters , to the anckles , or to the knees . 3. Philip and the Eunuch are said to have gone down into the water , Act. 8. 38. for it was a descent to them ; the waters ( though shallow , or possibly not within very low or hollow banks , as Jordan and all great waters of Rivers usually run ) yet always running lower then the Superficies of the earth near the sources and channels thereof . 4. The words Acts 8. 38. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And both of them descended , &c. so the word also signifieth , to descend , or to alight ; as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to alight from ( not to come from under ) an horse : or to descend , or lot down ones self ; or to come down from some higher place ; as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Budaeus , after Suidas , ) or to go down to some even place , as to invest an enemy , to wrestle , fight , or encountre ; also to go from one place to another ; as Acts 17. 15. it is said — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob descended , or went into Egypt , Acts 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Get thee down and go with them . So Acts 14. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they went down unto Attalia ; for so they usuually expressed going from one place to another , as the Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So far is that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 38. they Went down both to , or into the water , from inforcing the conclusion aimed at ( therefore the Eunuch baptized was dived under water ) that it makes nothing for it , more then that Jacob going down into Egypt , was therefore duckt in Nilus , or Peter in the waters of Cesarea , or Paul and Barnabas in some Attalian waters ; because these were said in the very same word , to go down to these places . all which being frivolous and vain , your assertion must be left unconcluded , for any thing to the contrary in these cited Texts appearing . Add hereto , that here is nothing said of the Eunuch , as going down into the water , more then of Philip ( for they both went down , &c. ) now I suppose you will not affirm , that Philip , as , and then when he baptized the Eunuch , in that administration , stood all under water with the Eunuch ; or that John B. in the like action in Jordan , was ever doused over head and ears for company : And how then can it hence appear , that the baptized were more dived then the baptizers ? Behold upon what unsound grounds our Antagonists build their pretended necessity of ducking their disciples in Rivers or deep waters . CHAP. V. Protestants arguments against the supposed necessity of dipping , rather then sprinkling or washing with water in Baptism . THat which the word used by Christ ( enjoyning the duty of Baptism ) doth indifferently signifie , and commonly import ( there being neither express example nor precept to restrain it precisely to either ) that is lawfully and warrantably to be done in baptizing : But the word used by Christ enjoyning the duty of Baptism ( or Baptizing ) doth indifferently and commonly signifie dipping , washing or sprinkling ; and there is no express example or precept ( in Scripture ) to restrain it precisely to either ; Therefore in Baptizing we may lawfully and warrantably ( pro more loci , temporis & statu personarum ) either dip , wash , or sprinkle in water ( In the name of the Father , and the Son , and of the Holy Ghost ) The major is out of controversie . The minor thus confirmed : The Word used by Christ , Matthew 28. 19 , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth indifferently , to was , sprinkle , or dip ; and as the learned Mr. Leigh well noteth , it is taken largely for any kinds of Washing , Rinsing or Cleansing , even when there is no dipping at all . So AEmilius Portus gives it by mergo , immergo , tingo , intingo , madefacio , lavo , abluo , &c. Suidas interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lavant . The same word signifieth washing or sprinkling in many places of Scripture , and from necessary consequences . 1. From the types of that which was signified in the old Testament , which the holy Ghost ( as hath been noted ) calleth Baptisms or Washings : to wit , by Sprinklings : for how were they performed ? see Numb . 19. 2● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 70. gives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the water of Separation hath not been Sprinckled upon him : so is it often named there : and Levi● . 4. 17. The Priest shall dip his finger in the blood , and Sprinkle it Seven times , &c. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Lev. 14. 16. and Lev. 16. 14 , 15. he shall take the blood of the bullock . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shall sprinkle it with his finger . So Numb . 8. 7. Thus shalt thou do unto them to cleanse them , Sprinkle water of purifying upon them . So Numb . 19. 18 , 19. A clean person shall take hysope and dip it into the water , and Sprinkle it upon the Tent — and upon the persons — so Exod. 24. 8. Moses took the blood , and Sprinkled it on the people , and said , Behold the Blood of the Covenant , which the Lord hath made with you : which signified the blood of Christ to cleanse them from sin , as the water of Baptism now doth : And these very Sprinklings the holy Ghost calleth Baptisms , Heb. 9. 10. 13 , 2c . where the mystery is clearly unfolded . 2. From the truth thereby signified : So Ezek. 36. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will sprinkle you with clean water , ( or — clean water upon you ) and ye shall be clean : how ? The Apostle telleth us , 1 Pet. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto obedience ( that is , by the Spirit of Sanctification ) and Sprinkling of the blood of Jesus Christ ; as , Heb. 10. 22. Let us draw near with a true heart , in full assurance of faith , having our hearts Sprinkled from an evil conscience , and our bodies washed with pure water ; that is the water mentioned by Ezekiel , the purifying water of baptism ; and Heb. 12. 24. We are come to Jesus the Mediator of the new Covenant , and to the blood of Sprinkling — that is , the application of the blood and merit of Christ in Baptism , for the remission of our sins . 3. From necessary consequences , from the common use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scriptures , where they cannot reasonably be interpreted by dipping , but by washing or sprinkling ; as Matth. 26. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he did not dip his whole fist into the dish , but only wet his fingers therein : So Matth. 20. 23. Christ mentioneth his baptism , which all understand of his blood-shedding , not dipping therein but besprinkling therewith . So Luke 11. 38. when the Pharisee invited Christ to dinner , he wondred , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 - that he had not first washed before dinner ; it cannot there reasonably be interpreted , that he had not first been dipt over head and ears in water . So 1 Cor. 10. 2. They were all baptized unto Moses in the cloud and in the sea : No reasonable man can think that all Israel , with their wives and children were dowsed into the sea ( nay , but they passed through dry● foot ) nor were they dived into the cloud , but only as those who were rinsed or wetted under a rainy cloud by the drops thereof distilling on them . So Mark 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the letter , Except they baptize● , or be baptized : he meaneth not by dipping the whole into the water ; but as it is clearly manifested by the Holy Ghost ( the best interpreter of himself ) a little before , they ear not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with common hands ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwashen : and in the same place ( as hath hath noted ) we read also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the letter Baptisms of beds ; which was not by dipping into , but ( though understood of tables , which they commonly made of Couch-beds set together ) by sprinkling them with a little wate● , which manner of purification they too superstitiously and commonly used . As for the second clause of our minor proposition , we appeal to Scriptures , whether there be any express example or precept restraining baptism only to dipping over head and ears . 2 In the Lords Supper the efficacie of the Sacrament is not in the quantitie of the element : a little bread , therein , is as good and effectual as a whole loaf : so here● it is not ( as hath been said ) in the quantitie of the element , but in the ordinance of God , and operation of his Spirit : Now herein Christ never gave any precept concerning the quantum : the Word and the Element make the Sacrament ; and a few drops sprinkled , are as truly water as all Jordan . 3. If Baptism in the type thereof were administred by God by sprinkling , then it is lawfully and effectually so to be administred by man in the truth ( for in the main Analogy the truth must answer the type ) But Baptism in the type was administred by sprinkling ( infants as well as persons of years ) for all Israel were baptized under the Cloud , 1 Cor. 10. 2. Therefore Baptism may lawfully and effectually be administred by sprinkling of water . 4. That administration of Baptism whereby Christ cleanseth his Church , is lawfull and effectuall . But Christ cleanseth his Church with the washing of water through the word , Ephes. 5. 26. Therefore that administration of Baptism which is by washing with water ( according to his precept , Matth. 28. 19. ) is lawfull and effectuall . 5. The Goaler , Acts 16. 33. was baptized about midnight , and it is improbable that he had any such store and convenience of water in his house , as to dip himself and family , or that they went out to some river at such a season ; neither was it probable that three thousand added to the Church in one day , durs●in those times when Christians were so eagerly persecuted , go publickly with the Apostles to the poole of Bethesda , Siloam , or the brook Cedron , or any like place to be doused : more probably they were baptized by washing or sprinkling with water , as they had private accommodation thereto : nor could so many in one day have been baptized by a few Apostles , if all had been baptized by dipping . 6. If immersion were simply necessary , and of the Essence of Baptism , then it might not be dispensed withall in case some sick Convert should desire it before his death for the comfort and peace of his afflicted conscience , which were extream uncharitableness , which belongs not to any Ordinance of God. Therefore it cannot be simply necessary . 7 That which can neither be proved by example of Christ , John Baptist , or any of the Apostles baptizing , nor by any precept of Christ concerning the same , is not essential or simply necessary to baptism : but dipping or dowsing in baptism , can neither be proved by example , &c. or any precept of Christ concerning the same : therefore diping or dowsing is not essential , or simply necessary to baptism : and indeed were there to be found in Scripture any example hereof , without a precept to lay the same universally upon the Ordinance , it were not binding , as hath been proved from Christs administring the communion with unleavened bread , after supper in an upper room to twelve men only and no women . So that if that which you can never prove , should be granted you , that John Baptist and Christs disciples , did then and there baptize by dipping ; yet it would not follow that we ought to baptize in the like and no other manner . In the infancie of the Church they had not Baptisteries or Churches as we have ; there was a kind of necessitie for them as they met with occasions , to make use of waters as they could find them in rivers or sources ; wherein it cannot be proved that they dipt : nor could it conclude our Antagonists pretended necessitie , if it were supposed . 8 Whatsoever was or is essential to baptism , or simply necessary thereto , is mentioned in some clear example or express precent of Christ : But dipping the whole body in baptism is neither mentioned in any clear example , nor any express precept of Christ : therefore it is not essential or simply necessary to baptism . Christ omitted nothing necessary , and the holy Scriptures are able to make men wise to salvation . And let our Antagonists now seriously consider what they do , when they rebaptize upon that fancie , that washing or sprinkling with water ( in the Name of the Father , the Son , and the holy Ghost ) is not true baptism . CHAP. VI. Anabaptists Arguments for their dangerous practice of Re-baptizing examined and answered . THE malitious Serpent ( ever attempting to poison or trouble these sanctuary-waters , obstructing , or hindering their effect , lest they should heal sin-wounded souls ) somtimes moved Pelagius , Donatus , and others , reviving their errors , to deny the most innocent children , of believers baptism ; sometimes he teacheth them to except against the manner of baptizing , as if the vertue of the Sacrament depended on the quantitie of the element , and not solely on the Ordinance and power of God working thereon : sometimes he causeth deluded people to annul their baptism , and in effect , to renounce their faith , and Christ , whom they had sacramentally put on in baptism , by receiving a second , third , or iterated baptism : we read that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized every day , supposing that their former baptisms were made void by any sin after committed : on which fancie , possibly the Novatians thought that baptism ought to be deferred to the end of their lives . Auxentius the Arrian taught that baptism ought ro be iterated : the Marcionites baptized their disciples three times : The Anabaptists rebaptize baptized Infants coming to age , and affirm that the assuming of baptism in ripe years , by those who were washed in Infancie , is not a renouncing baptism — but a firmer avouching thereof according to Christs mind ; errors are fruitful ; one absurdity granted , many will readily follow : they think , first that Infants having no present actual faith and repentance , not present use of reason to understand the Gospel preached , are not as such to be baptized ; but , until they ●ome to years to be taught and to make profession of their faith and repentance , to be kept from baptism ; and that so Infant-baptism is void , and to be esteemed no baptism . Secondly , they dream that those who are not dived under water , are not baptized , and therefore they rebaptize them who were baptized in Infancie ; though that ground may often fail them , because some have been baptized by immersion . Now that which hath been said on our part is enough to satisfie those in those things , who are not wilfully bent with Simo in the Comedian , rather to erre then to be directed by any . Therefore to avoid repetitions , let the issue be , if Infant-baptism , in the name of the Father , the Son , and the holy Ghost , either by washing , sprinkling with , or dipping into water , be indeed a compleat and warrantable baptism according to the institution of Christ ; then Anabaptists rebaptizing , do impiously seduce and teach simple people to renounce that baptism by which they had , at least sacramentally , put on Christ , and thereby were re-admitted into that Church out of which can be no salvation . And let the prudent Reader judge , whom I herein refer to an impartial and serious consideration of that which hath been said : which being proved , the Anabaptists whole fabrick of dowsing and rebaptizing falleth heavily on their Dippers heads . The Church of Christ holds , that Infants of enchurched Parents , or others of yea●s converting to the faith , being once sprinkled , washed , or dipt , in the name of the Father , the Son , and the holy Ghost , according to Christs institution , ought not on any pretence to be rebaptized . I say thus baptized according to the ordinance of Christ , because the Samosatenians , Sabellians , Marcionites , Arrians , or the like , who any wayes opposed the holy Trinity , or denied any persons thereof , did not baptize according to the prescript of Christ ; and therefore in case any of their disciples converted , the true Church baptized them ; because the former pretended baptism was not according to the Ordinance of Christ ( and so no true baptism ) it being the peculiar prerogative of Christ to appoint the seals of his own Covenant of free Grace and mercie with man. But the Anabaptists after their manner , object : We are regenerate , not only by Baptism , but also by the Word , Ephes. 5. 26. 1 Pet. 1. 23. but the Word is often repeated , and therefore so may baptism . We answer , 1 The word mentioned , Eph. 5. 26. is that , which comming to the element , makes the Sacrament , as Chrysostom wel interpreteth , that he might sanctifie and cleanse it with the washing of water , by the Word . What Word ? ( saith he ) why , this , In the name of the Father , of the Son , and of the holy Ghost : that Word which coming to the element makes the Sacrament , ought not to be more repeated then the Sacrament it self , because it is essential thereto . 2 The regeneration of man , is only one , whose principal efficient cause is the holy Ghost : the means or instrumental causes , on Gods part , are the Word and Sacraments ; on our part , faith which the holy Ghost begetteth , encreaseth , and confirmeth ordinarily by those external means . Therefore when they are baptized , who were before regenerate by the Word , as a spiritual feed , they have not need of any other regeneration , nor can they be twice regenerate ; but then baptism is to them an obsignation and confirmation of their regeneration . So Abraham first believed ( as so , was regenerate ) and afterward was sealed . So Cornelius spiritual sanctification preceded in the gift of the holy Ghost , and then he received the Sacrament of regeneration , to confirm the same to him . But when the elect , who being baptized , dye in their infancy , it is certain that they are regenerate by the Sacrament , without the ministry of the word preached unto them , whereof they are not capable , who yet without regeneration , could not enter into the Kingdom of God , John 3. 5. And if the baptized Infant live to be capable of teaching , and so receive the word , as that it begets in him actual faith , repentance and obedience to God , then that word is as Sincere milk , to nourish and confirm , not to regenerate , but to promote the degrees of regeneration , producing that faith and the fruits thereof sowed in baptism , to a clearer and more evident maturity . So was it in Isaac , who was first regenerate by the seal of the righteousness of faith , which was after he came to years nourished and confirmed by the word preached unto him : So that though the word in the ordinary dispensation thereof , be often repeated , and doth by many degrees promote our regeneration , and cause us to grow to a better stature and strength , according to our measure in Christ , of which we have continual need , yet it follows not thence , that baptism may also be iterated ; no more , then that a man may be often born into the world , because he is often fed , and groweth up by degrees , and divers accessions to his stature . Though corporal generation or birth , be naturally but one , yet may it be supernaturally iterated : Yea , so shall it be in the resurrection which our Saviour calleth Regeneration● Matth 19. 28. We answer : 1. The present question is concerning regeneration in this life , not of that which shall be in the new age , as the Syriac hath it ; that is , in the world to come . 2. Christ there calleth the resurrection regeneration , to teach us who have received the first fruits of the Spirit , in our regeneration , that admirable thing which shall come to pass in our resurrection ; for so shall our flesh be , as it were born again by incorruption , as our soul is now regenerate by faith in Christ. 3. That regeneration in the end of the world shall be but once ; therefore by proportion , regeneration in this world by baptism , must be , can be but once . The spiritual death to sin , is by many acts of regeneration , as examination of our selves , daily renewing our repentance , beating down our bodies by fasting , prayer , humiliation , and rising again to newness of life in our encreases of faith ; and growth in holiness is by sundry acts of the Spirit regenerating , and making our endeavours effectuall in the use of the means , as hearing , praying , receiving the Sacrament : In and by these is regeneration ; therefore not one , nor only once : Add hereto , that we are baptized into remission of sins , which being daily , we have need of daily remission , and therefore of Baptism . We answer : 1. That dying to sin , and rising to newness of life , are the certain effects of regeneration ; and therefore it may conclude , that where these are , and their several acts appear , there undoubtedly is Regeneration : But it can no more conclude divers Regenerations , then the divers acts of a living man , can prove that he had several Generations or Births , because these prove that he liveth . 2. Our need of daily pardon for our daily sins may conclude our daily need of repentance , as our Saviour taught us ; but it concludes not any necessity to iterate our Baptism , but rather the contrary , because the Covenant of God once sealed to us in Baptism ( for the free remission of all our sins , through the inestimable and never dying-merit of Christs death , into which we are implanted by Saptism ) is unchangably perpetual ; and the condition of our comfortable assurance of pardon , cannot be iteration of our Baptism , but renewing of our repentance , and amendment of our lives , which demonstrate our faith to be lively . See Jer. 3. 12 , 13. Ezek. 16. 60. Nor doth that hinder which some object ; Some hypocrites receive the seal , therefore they have need to receive it again , that they may obtain the fruits thereof , which believing they shall have ; It follows not , that they ought to be baptized again , but that they ought to be sincere , and to repent of their hypocrisie , and then the seal formerly received , shall be effectual for them to Remission of sins and Salvation . Spiritual death in sin , is by many acts ; and Regeneration is a rising again from the same ; which in the regenerate , who also often fall , must and is often to be iterated ; therefore Regeneration may and must be iterated , and consequently , so must Baptism , the Laver of Regeneration . We answer ; 1 : The acts of Regeneration are many , but that proves not pluralities of Regenerations , more then many acts of life prove many lives of one and the same person , as we said . 2. As many wounds , or other concurrent causes of death , conclude not many deaths of one and the same person , so 't is here ; many sins wound and spiritually destroy the soul , yet are there not more deaths then lives of one man ; for death is a privation of life : So that our often falling into sin , concludes only a need of frequent renewing our repentance ; and hath been shewed . That which the Apostles of Christ did , that we may do in the work of the Ministry : But they rebaptized , as may appear Acts 19. 4 , 5. therefore we may rebaptize . We answer . 1. This main argument which the Anabaptists have , is built , as the rest , upon a meer mistake of that Scripture S. Luke thus relateth , Then , said Paul , John verily baptized with the baptism of repentance ; saying unto the people , that they should believe on him which should come after him , that is , on Christ Jesus . When they heard this ( to wit , that which John spake ) they ( that is , the people mentioned verse 4. which heard those words of John B. ) were baptized ; that is , by John B. or his Disciples , not by Paul ; for he is only said , verse 6. to have laid his hands upon them , that they might be confirmed in their receiving the extraordinary gifts of the Holy Ghost , of which those Disciples to whom Paul there spake , had not before that time , so much at heard , verse ● . 2. There was no difference in substance or signification between the Baptism of John B. and that which was administred by the Disciples of Christ , as hath been shewed . 3. It is not said in the cited place , that Paul baptized them ; but onely , that he laid his hands on them ( as we noted . ) Add hereto , that his self saith , That he baptized only Crispus and Gaius , and the houshold of Stephanus ; but besides , he knew not whether he baptized any other . Now Crispus was a Corinthian , Gaius a Macedonian , and Stephanus of Achaia , I Cor. 16. 15. but 't is apparent that these Disciples mentioned Acts 19. were Ephesians , verse I. and Ephesus a City of Asia , Rev. I'II . therefore he baptized them not ; and so here was no rebaptizing . 4. These words ( When they heard this ) do not at all relate to the speech of Paul there historified , but unto the preaching of John B. for if otherwise , it would follow , which the Papists affirm , that Johns baptism was not the same with the Baptism of Christ ; and consequently , that Christ whom John baptized , and we , baptized by the successors of Christs Disciples , are not baptized with one and the same baptism ; whereas Christ bare the same circumcision which the Jews , and for substance the same baptism with us Gentiles , that he might declare himself the Saviour both of Jews and Gentiles . The Lords Supper doth no less signifie the blood of Christ for our Salvation , then doth the water of Baptism ; nor less represent his death , then doth baptism , in which we are implanted into the similitude of his death and resurrection : But the Lords Supper is often to be administred and received ; and therefore so is Baptism . We answer : 1● There is in Scripture express command for often administring and receiving of the Lords Supper , I Cor. II. 24. This do in remembrance of me — As often as ye eat this bread , and drink this cup , ye do shew the Lords death till he come : shew us any one such warrant for rebaptizing , and this controversie is at an end . 2. The Lords Supper proposeth not any new Covenant with God , but confirmeth that to us , which he made with us in our baptism : But baptism is the Initiatory Seal of our entring into Covenant with God ( as it was in circumcision ) which Covenant is but one . 3. The vertue and efficacy of baptism in the elect , extendeth it self to the whole life of the regenerate , and is , as it were , a fountain of living waters , perpetually running to cleanse away the pollutions of sin ; so that there need not new or more baptisms , but a daily renewing of our repentance , to which we were in our covenanting with God , at first baptized . As Ambrose saith , after baptism there remaineth no remedy but true repentance . Cyprian and the Councel of Carthage ; held , that those who were baptized by hereticks , upon their return to the Church , ought to be rebaptized . We answer : 1. The question being proposed in the first Councel of Carthage , Whether those who were once baptized , might be rebaptized ; all the Bishops answered , God forbid , God forbid ; we resolve and determine , that all re-baptizings , are unlawful , and far from sinc●re faith and catholick discipline . The business which troubled the Churches in Cyprians time was , Whether baptism administred according to the lawful form of the Catholick Church ( that is , with water , in the name of the Father , the Son , and the Holy Ghost ) though by an Heretical Minister , were invalid , and therefore to be iterated . Cyprian , with other Eastern Bishops , affirmed , that there is but one Baptism , which is not to be found out of the Catholick Church . The other orthodox Bishops determined , that baptism which an heretical Minister administred according to the form prescribed by Christ , and practised by the Church , was valid , and not to be iterated . So that indeed , neither Cyprian , nor the rest of that Councel , did maintain rebaptizing , but held that there could be no true or valid baptism out of the Catholick Church ; or that it was not baptism which Hereticks administred . Against rebaptizing , Cyprian speaks clearly , L. I. Ep. 12. on that John 4. 14 , applying it to baptism ; Which , saith he , is once received , and not again iterated : And in the Canons of the Apostles , there is a severe caution against rebaptizing , If any Bishop or Elder shall again baptize him who had truly received baptism , let him be deposed . 2. We must distinguish between Hereticks ( as hath been said ) whereof some are such , as that though they err in some fundamental point or points ; yet they hold the true form of baptism . Some so erre concerning the holy Trinity , as that in such errour they cannot have with them the true form and essence of baptism : Now there may be true baptism administred by the first sort ; and such as are baptized by them , returning to the true Church , must repent , but not to be rebaptized : But those who were pretended to be baptized by the second sort , as Arians , denying the Deity of Christ , or those Pneumatomachi , Eunomius , and others , blasphemous against the holy Ghost , in case they came to the true Church , they were to be baptized , because there can be no true baptism , where the essentials thereof are wanting ; as the element , and the word constituting the Sacrament ; to wit , In the Name of the Father , the Son , and the holy Ghost : Baptizing such as have not so been baptized , is no rebaptizing , seeing the first pretended was truly none . Otherwise , the ancient Church did not rebaptize a repenting Apostate , though he had fallen into the errours of Arrians , Eunomians , or the like , after that he had been baptized by the true Church ; and the reason thereof was , that which Chemnitius well observed ; as on Gods part , the Covenant which he made with the circumcised Israelites , remained firm and ratified , unto which after their falling into sin , they returned by repentance , so the Corinthians and Galathians having fallen , were recalled by S. Paul , and remitted to the promise and consolation of their baptism formerly received : Therefore as Circumcision was not , so ought not baptism to be iterated . CHAP. VII . Protestants arguments against the dangerous practice of Rebaptizing . 1. BAptism is the Sacrament of Regeneration by our implantation into Christ. But we cannot be twice regenerate ( for regeneration presupposeth a precedent natural birth , which can be but one : nor can we be more often regenerate or born a new , then born naturally ) therefore we ought not to be twice baptized . The major is evident , Tit. 3. 5. The minor is also evident in reason . Add hereto , that whereas we are by nature children of wrath , Ephes. 2. 3. enemies to God , Rom 5. 10. and so without a new birth , aliens from the Kingdom of God , John 3. 5. but being implanted into Christ by baptism , we become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a new creature , 2 Cor. 5. 17. Gal. 6. 15. Now as one and the same creature can be but once created ( except that either the created essence of a man is destroyed by sin , which the sin of the Devil cannot do ; or that a man may have pluralities of essences by several creations of one and the same person , which no reason can suppose ) of neither can we have any more then one regeneration : Therefore we ought to be but once baptized . 2. Gods faithfulness in his Covenant sealed , cannot become void by mans infidelity ; neither is his Covenant of peace momentany , but perpetual , which is sealed in baptism ; so that still we may return unto it by true repentance : See Isa. 54. 10. and so they who sinned after baptism , though notoriously and scandalou●● , were not rebaptized by the ancient Church , but upon their repentance received again into holy communion ; and it is truly observed by some , that baptism being once received , confirmeth and assureth the penitent of their sins remission , and that the efficacy and vertue thereof extendeth it self to all our life ; and therefore neither ought it to be iterated , nor deferred unto the end of our lives , as if it so only cleansed men from their sins , upon condition that they never fall into any sin after their baptism received ; which cannot be in this frail state of flesh and blood subject to so many temptations and innate infirmities : Therefore after the Apostle had shewed us how being implanted into the similitude of Christs death and resurrection , we ought not to suffer sin to reign in our mortal bodies ; he saith not , Let not flesh and blood , the natural man live any longer , or any more be active , but , Let not sin reign , &c. for Christ came not to destroy our nature , but to correct our depraved will and affections . 3 There is not in all the New Testament any one precept or example for rebaptizing ; therfore it ought not to be done : the constant judgment and practice of the Church of Christ being to the contrary : it is neither commanded in the institution of baptism , nor in any Scripture admitted : nor is it tolerable by any necessary consequence , as is the contrary . Johns baptism and Christs were one , whatever Jesuites pretend to the contrary : Apollos knew only Johns baptism , Act. 18. 25. that is , the doctrine of John Baptist ; we read not that Apollos or any other mentioned in Scripture , was rebaptized ; no not any of Johns Disciples coming to Christ and his magistery , which had surely been done , had Christs baptism and Johns been different in substance ; and had it been done , we should have had in Scripture either some express proof for the same , or something so layed down , that we might by good consequence have gathered the same , which nowhere appeareth : but ( as hath been said ) the Apostle recalleth penitent sinners once baptized , unto the comfort of that which they had once received in baptism , 1 Cor. 6. 11. 1 Cor. 12. 13. & Gal. 3. 27. Circumcision was only once administred , but was perpetual and everlasting ; and under the Law sinners were to return unto the Lord by true repentance ; compare Jer. 11. 3 , 4. Jer. 4. 1 , 2. &c. with Jer. 18. 8 &c. Ezek. 18. 31 , 32. Isa. 55. and the principal cause why circumcision was not iterated , was Gods divine ordinance and institution ; the impressed character was secondary : on Gods part it ever remained sure , to which after their forsaking his covenant , into which they had been once sealed , he recalled them not to a susception of a new , or the same seal iterated , but only to repentance , as to humble them , so to shew that the fault and failing of the fruits and effects thereof ( which should have appeared in their newness of life ) was wholly on their parts , not on Gods , who is unchangeable and the same for ever . So hath he appointed it in our sins after baptism . I further add , that those Christians which had apostated to the most pernitious heresie of Arrians denying the deitie of Christ by the judgment of the Catholick Church , if they returned to her , were not to be rebaptized , but to be received again into the Church and communion thereof by repentance , as hath been proved . 5 All they that are baptized into the similitude of Christs death and resurrection , are but once to be baptized ; but all they that are baptized according to Christs Institution , In the name of the Father , and the Son , & the H. Ghost , are baptized into the similitude of Christs death and resurrection ; therefore they are but once to be baptized : and thus the Church hath ever clearly judged . The major is proved , because Christ dyed and rose again but once : Rom. 6. 3 , 4 , 5 , 9 , 10. we being therefore baptized into the similitude of his death and resurrection , ought to be baptized but once , seeing that pluralities of baptisms or baptizings cannot answer in similitude to his death and resurrection , who dyed and rose again but only once for our justification , Rom. 4. 25. Heb. 8. 25 , 26 , 28. Again , we are buried with Christ by baptism , Rom. 6. 4. but Christ was but once buried ; therefore neither ought we to be baptized any more then only once . How then shal we be renewed after our falling into sin ? the Apostle saith Gal. 6. 1. Restore such a one — but how ? he saith no● baptize him again : no , but godly sorrow ( saith he , 2 C●● 7. 10. ) worketh repentance to salvation : for we must still remember that baptism is the ordinary gate and entrance into Christs Church : which stands like that brazen Sea at the entrance into the Temple , 1 King. 7. 39. in which our sins are washed away and remitted by Christ , so , not that they should be no more , but that they shal be no more imputed : and therfore all this life long , we have need of daily repentance ( because we daily fal into some sin ) repentance being a condition of Godspronouncing pardon to the sense of our consciences , which he sealed to us in our baptism : and so we may understand that which Christ said to Peter , Joh. 13. 10. He that is was'd needeth not ; save to wash his feet . We are washed from our sins by baptism ( because , though we are , in respect of the meritorious cause cleansed from them , only by the sacred blood of Christ , 1 Joh. 1. 7. 1 Pet. 1. 19. Heb. 9. 14. Rev. 1.5 . yet baptism being the ordinary external seal and instrumental cause , for the application thereof , as also in respect of the analogie between the sign and the thing signified , that is often ascribed to the sign , which is proper to the thing signified , to wit , the bloud and merit of Christ sealed to us in baptism : therefore we need no more clearing by iteration of baptism , but only , as it were , washing our feet , that is , our vitious affections and failings , by daily repentance , that it may please God to pronouce to our consciences , the remission of our sins which grieve and displease us . There is but one Lord , one faith , one baptism Eph. 4. 5. That which the holy Ghost testifieth is but one ( as one Lord , one Faith , one Baptism ) no man may multiply , iterate or make more : But the holy Ghost testifieth that there is but one God , one Faith , one Baptism : Therefore no man may iterate or make them more : neither is it any better then a meer illusion of holy Scripture to distinguish between the Sacrament and the administration thereof , by saying there is but one baptism , but there may be many baptizings of one and the same person ; the Apostle saying there is but one not only in the unity of substance , dispensation , and effect , but also in respect of lawful use , or reception by one and the same person ; otherwise he must contradict himself , who saith we are baptized into the similitude of Christs death , which is but only one and once suffered . Indeed it is said of the other seal , as oft as ye do this , 1 Cor. 11. 26. but not one word in Scripture can be found more then once baptizing : but the Apostle mentioning baptism , joins it with things incapable of multiplication , or pluralitie ( one Spirit , one body of Christ , the Church , one hope of our calling , metonymically put for the thing hoped for , that is , eternal life , which is essentially but one , one Lord , one Faith , that is , one doctrine of faith , Gal. 1. 6 , 7 , 8. Jud. 3 or objectively , one truth of God , one Christ ) shewing that there ought to be no more baptisms then faiths , Christs , or Gods ; if therefore ( said Optatus ) you give another baptism , give another faith : if ye give another faith , give another Christ ; if ye give another Christ , give also another God , &c. You see to what damnable absurdities rebaptizing drives unto . That whereby men crucifie to themselves the Son of , God afresh , and put him to open shame , may by no means be done : But to rebaptize ( or to be willingly rebaptized ) in the Apostles sense , is to crucifie to themselves the Son of God afresh , and to put him to open shame : therefore it may by no means be done . This point the Apostle layeth down Heb. 6. 4 , 5 , 6. It is impossible for those who were once enlightned ( saith our Translation ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who have been once baptized ( saith the Syriac ) to renew them again to repentance , &c. ( that is , bapti●mal repentance ) the baptism of repentaence , as it is called Act 19. 4. and so Heb. 10. 12. Call to remembrance the former dayes in which after ye were illuminated , Gre. 〈◊〉 , which the Syriac ( the best and nearest Interpreter of the New Testament ) rendreth , in which ye were baptized : So the Greeks were wont to call baptism 〈◊〉 illumination : possibly because persons converting from darkness of Idolatry , were ordinarily enlightned , by being taught the doctrine of the Gospel , ( see Mat. 4. 16. Luk 2. 32. Ad. 26. 18. so the Hebrew ●●● in one signification importing taught , is rendred by the LXX illuminated ) or also in respect of extraordinary gifts of the holy Ghost in the knowledge of the mysteries of the Gospel , and unstudied tongues , with other admirable enlargments of heart , then flourishing in the Church . Now those who are described v. 4 , 5. who have been once baptized , and have tasted of the heavenly gift , and were made partakers of the holy Ghost , and have tasted the god word of God , and the powers of the world to c●me , if they shall fall away ( saith our Translation ) Gre ●●●●●●●●● , and falling away ; which ( and ) the Syriac omitteth , rendring the sense ( as others also ) non possum iterum p●●care , ut den●ò renoventur ad resipiscentiam , & ●●● crucifigant , &c. they cannot so sin ( that is , un● death ) that they should again be renewed to repentance , and crucifie afresh &c. that is in a second baptism : where no●e by the way , that this place of Scripture so much wrested by the enemies of truth , against the comfortable doctrine of the Saints perseverance , maketh mainly for it : for the ●●●stle saith not , that those who are described , v. 4 , 5. de , ●●● may fall away ; but that it is impossible , isto supposito , to he renewed , because in such a supposition the merit of . Christs Cross being abolished and made void , by whic● , they were renewed , it must needs follow , that so Christ should be crucified afresh , and be put to open shame , tha●●● they might be renewed by a second and new merit of his Cross ; which seeing it is impossible to be , the Apostle will inferr that it is impossible that these here described v. 4 , 5. should finally fall away . The foundation of the Lord remaining , sure , and having this seal , The Lord knoweth who are his , whose prescience cannot possibly be deceived in electing any who shall fall away . But to return to our purpose ; the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to themselves , is very considerable . The Son of God they cannot now possibly crucifie afresh , nor put him again to open shame ( who sitteth at the right hand of the glory of the Father ) had they the malice of the Jews and power of the Romans , ` ( who once crucified him ) to help them : yet in iterating on themselves baptism , the sign of heir implantation into the similitude of his death , they crucifie to themselves ( that is , as much as in them is ) the Son of God. Chrysostome excellently expresseth it , Baptism ( saith he ) is the Cross ; for therein our old man is crucified with him . Again , we have been planted together in the likeness of his death ; as therefore Christ may not be crucified again ( for that were to put him again to open shame ; ) so neither may we be baptized again for if death have no more dominion over him ; if he be risen ( in his resurrection ) a conqueror over death , &c. and should again be crucified , then all these things were meer fables and mockeries : therefore he that rebaptizeth himself , doth again crucifie him . But what is crucifying again ? As Christ died on the Cross , so do we in baptism , not in the flesh , but to sin — therefore there may be no second washing : for if there be , there may be a third , and a fourth ; for the first is made void by the second , and that by another , even to an infinite . Where there are all the essential parts of baptism rightly administred according to the commission given by Christ to his Apostles , there baptism cannot be made void or no true baptism , by any thing accidental , circumstantial , or less then essential , neither expresly nor by any necessary consequence any where in holy Scripture forbidden . But in baptizing of Infants of Church-privi●edged Parents . by sprinkling or washing with water , in the ●●● of the Father , and the Son , and the holy Ghost , there are all the essential parts of baptism , according to Christs commission given to the Apostles , ( to wit , the Element and the Word which constitute the Sacrament . ) Therefore that their baptism is not , neither can be made void , or no true baptism , by , or in respect of Infant-age , or of only washing or sprinkling them with water ( which are things circumstantial , accidental , less then essential , and no where expresly , or by necessary consequence forbidden in holy Scripture . ) So that whatever Anabaptists pretend in their eager pursuit of their opinion , that they do not rebaptize , supposing that there preceded no essential or true baptism in regard of the persons being baptized in their Infancie , or because they fancie dipping the whole body to be essential to baptism , and so necessary , that without it they think there can be no true baptism , ( neither of which have any ground in Scripture ) and whereas Christ is the Saviour of every age , sex , and condition ; therefore male and female , aged and Infants have right to the seal , as hath been ●shewed ; it highly concerneth them seriously to consider how dangerous a thing it is , upon a mere opinion to pull off the seals of their Disciples salvation , under pretence of putting on a new ( unwarrantable ) seal , to renounce their Saviour , whom they put on in their lawful baptism , at least sacramentally ; to make more baptisms then faiths and Saviours , into the similitude of whose death and resurrection , all Christians are baptized ; and to crucifie again to themselves the Son of God , and to put him to open shame . Alas , they discern not Satans mischievous Legerdemain , who like a cunning finger-jugler , hereby takes from them the true seal of redemption and salvation by Christ , put on all his who are baptized , by pretending and seeming to put them on a new , better , or more perfect one . And now Brethren , I commend you to God , & to the Word of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified . Act. 20. 32. Glory be to God in the highest , and on earth peace , good will towards men . Luk. 2. 14. FINIS . Notes, typically marginal, from the original text Notes for div A58206-e190 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act , 20. 30. b 2 Tim. 4. 3 , 4 c Amara sunt vitiosis ac malèviventibus praecepta justitiae , Lactant. l. 1. c. ● d 1 Kng. 12. 31 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum . in 2 Tim. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4. 3. g Deut. 28. 27. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Joh. 3. 3 , 20. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr. Nazianz. orat● 20. l Act. 20. 28. m Nehem. 4. 17 n Eph. 6. 13. o Rev. 20. 9. p Deur . 23. 3. q Ezra 4. 2. r Mar , 24. 24. s Incau●è creduli circumveniuntur ab iis quos bonos putabant . Minuc Fel. Oct. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Strab. l. 16. u 2 Cor. 11. 13 , 15. v 2 Sam. 16. 3. 2 Sam. 19. 25 , &c. x Vid. Isa. 37. 3 y Quae sunt igitur meae partes , &c. Cic. orat . pro L. Cornel. Balb● . init . z Similiter facis , ae si me roges , cur te duebus contuear oculis , & non altero tantum , cum idem uno assequi possim . Cic. denat . deor . l. 3. a 2 King. 6. 16. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr. Nazianz. Orat. 13. c 1 Tim. 3. 15. d 2 Pet. 2. 12 , ●● . e Cor. 3. 5 , 7. f L●c. 2. 14 Notes for div A58206-e1040 Made with Mr● Fisher at Folksten in Kent , Mar. 10 , 1650. 2 King 4. 39 , 40 Judg. 2. 16. Zach. 13. 6 Iosh. 5. 13. : Ita carpat botrum , ut & spinam caveat . i.e. in dictis ejus sanos sensus scrutetur & eligat , ut non minus vitet insanos . Bed. in Caut. exp . l. 1. exord . ● . 23. 1. N. 2. Qua●●●r jud●● a●●â severita●e Aug. retract . ●●● prol●g . 〈…〉 Atqui nihil interest quo animo facias , quod fecisse vitiosum est quia facta cernuntur , animus non videtur . Lactant. l. 3. c. 3. p. 221. Notes for div A58206-e1560 Pag. 223. Num. 2. Page 165. — regula Catholicae fidei certa , notaque esse debet ; nam si nota non fit , regula nobis non erit , si certa non sit , ne regula quidem erit . — quare cum sacra Scriptura ●regula credendi certissima , tutissimaque sit , sanus profecto non erit , qui ea neglecta , spiritus interni saepe ●allacis , & semper incert judicio se commiserit , &c. Bellarm. tom . 1. de verb. Dei , l. 1. c. 2. ... fidei non potest subesse aliquod falsum . 22. q. 1. 3. c. fides mnititur veritati divinae quae est in fallibilis : & ita non potest ei subesse falsum . ib. q. 4. a. 5. 2. Page 223. Numb . 2. Judg 6. 31. See Joh. Cloppenburg . Gangren . of Anabap. &c. 1 Joh. 5. 4. Page 223. Page 224. Num. 5. Prosper de vocat . Gent. lib. 1. c. 22. Negant parvulos trahere originale peccatum omnes qui fine ullo vitio , natos esse ●nten lunt . Et Celes●ius , &c. Augustin tom . 7. de peccato orig . contra Pelag. & Celest. lib. 2. c. 2. & 3. & 4. Credimus totam Adami sobolem bac contagione infectā , quam peccatum originale vocamus , vitium videlicet ex propagatione m●nans non autem ex imitatione duntaxat , sicut Pelagiani senserunt , &c. Confess . Eccles. Gal. Art. 10. 11. Idem d●cent omnes reformatarum Ecclesiarum confessiones , ut videre est 4. Sect. Harmoniae , &c. Andr. Rivet . Sum. Controvers . q. 3. P. 32. Pag. 225. Num. 6. Cur in Adam omnis homo moritur si originalis peccati vinculis non tenetur . Greg. lib. 7. Epist. 53. Secundin● . Eph 2. 1 , 3. Rom. 9. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At ver● num á nostris operibus pende● sa●●is nestra ? Minime id ●●idem , &c. Be● in Phil. 2. 12 , 13. 2 Pet. 1. 10. Pag. 225. Num. 6. Isa. 1. 16 , ●● 2 Pet. 1 ●● Rom. 6. 4. Pag. 226. Num. 6. ● . Lombard l. 4 dist . 1. l. Concil . Trident. Sess. 6. c. 3. & . Sess. 7. c. 3. Bellarm. de Sacrament . Baptis , l. 1. c. 4. Pag. 245. Page 225. Num. 8. Ursin Catech. part . 2. de Bap. Conclus . 9. Pag. 228. Num. 12. July 27. 1649. Preface p. 1. J. Spilsbury treat concerning the subject of Baptism , p. 31. Ed. Barber , pag. 30. and p. 13. Deus è machind Suid. Er●sm . adag child . 1. cent : 1. — Baptismum infantum , esse idolatricum — esse ex Draccne & Bestid , nec aliud quam ceremoniam Antichristi . Memno Simonis . f. 40 , 50 , &c. Lucas Sternberg . de quitus Joh. Gerhard . loc . theol . to . 4 de bapt . fol. 568. Rev. 13. 6. Pag. 228. Num. 13. Coloss. 2. 11. Ursin quo sup . Rom. 6. Page 228. Num. 13. Dr. Featly child . bapt . justified . Arg. 6. p. 45. f. Ib. Pag. 228. Ibid. Ibid. Fallacia condentis Ib. Pag. 228. Von character is potest accipi proqualibet nota vel signo , rem unam ab aliis distinguente , Andr , Rivet , Su● . Contr●● . tract . 3. q. 6. Eph. 1. 13 , 14 , Pag. 229. See Gen. 18. 19. Durand . ●●●●●● . l. 1. c. 7. n. 12 , &c. Psal. 51 Ephes 2● Page 229. 1. Cor. 2. 12. Page 229. Calv. Instit. lib. 4. c. 16. Ursin. Cat. part . 2. de Baptism . Fallacia accidentis est , cum quid●is rei , & accidenti : ● . c. subjects & ejus attributo , similiter attribuitur , Arist. l. 1. Elench . c. 4. Dr. Featly child . Bap. justified . pag. 72. m. Non a bs re ● . diem praeteriisse expectabant Judaei , quod is Plutar. in Problem , & Fest● testificantibus , maxime periculosus sit infantibus , si ve●entur , nec ante cum terminunt , umbilicus resolvatur , ante quem homo proprior est pāltae quam animali , &c. rer.l. 4. c. 4. Esse apud omnes , sive infantes , sive majores natu , unam Divini muneris aequalitatem . — . nam Deus ut personam non accipit , sic nec aetatem , cum se omnibus ad coelestis gratiae consecutionem aequalitate librata praebeat parem — si etiam gravissimis delictoribus , & in Deum multum ante peccantibus , — & à baptismo atque gratia nemo prohibetur ; quantomagis prehiberi non debet infans , qui recens natus nihil peccavit , nisi quod secundum Adam — contagium mortis antiquae prima nativitate contraxit . Cyprian . l. g. ep . 8. Fido. Quantum vero ad causam infantium pertinet , quos dixisti intra secundum vel tertium diem qu● nati sunt , constitutos , baptizare non opartere , & considerandam legem esse circumcisionis antiquae , ut intra octavum diem , cum qui natus est baptizandum & sanctificandum non putares ; longe aliud in concilio nostro omnibus visum est . In hoc enim quod ●● puta●as esse faciendum , nem● consensit : sed universi potius judicavi●nus , nulli hominum nat● , misericordiam Dei & gratiam esse denegandem . Cyprian . q. s. Calv. Instit. l 4. c. ●● . sect . 10. fin . Gal. 5. 3. Gal. 3. 13. Gal. 3. 19. Gal. 5. 2. Matth. 28. 19. 20. Fallacia accidentis . Pag. 229. Ind● suscepti , lactis & me●●is concordiam praegustamus . Tertul. de Coronâ mil. c. 3. & ib. advers . Marcion . l. 1. c. 14. Nec me●lis & lactis societatem quâ su● infantat . — Haec citat Pol. Virg. l. 4. c. 4. Buch●lcer . lnd. Chr●n● . Anno Christi 208. Christ. Helvici . Theatr. Histor. p. 91. Hieron . in Isai. 55. — qui mos ac typus in occidentis Eccles●h● die usque ser●● ut ●● in Christ● vinam , lacque tri●●tar ad●●● Pelag. al. 3. Bea●us quidem Cyprianus non aliqu●d decrei●●●ndens n●●●m , ●ed Ecclesiae Fidem firmissim●m servans , ad corrigendum ●os qui putabent ante octa●●m diem nativitatis , non esse par●ulum baptizandum — mox n●tum rite baptizari posse , cum s●● quibusdam coépiscopis censuit . Augustin , Hieron . ep . 28. — contra Ecclesiae sundatissimum morem nemo sentiat . ib. Hec Ecclesia semper habuit , semper tenuit , hoc à majorum fide percepit , hoc usque in finem perseveranter cust●dit . Ib. Aug. de verb. Apostlie . Ser. 10 . Cyprian lib. 3. Epist. 8. Bucholcer . lnd. Chronol . Passus est sub Valeriano & Galieno principibus persecutione Octavâ . Catalog . script . Eccles. Hieronym . ●om . 1. Ecclesia ab Apostol● traditionem accepit etiam pervulis dare baptismum . Orig. com . in Rom. 6. Vid. ib. in Levit. hom . 8 & ib. in Luc. hom 14. Tertul. advers . Valentin . c. 5. Hieron . Catol script . Eccles●ren l. 4 c. 14. Just. Martyr . q. ●● ort● . 56. Omnem atatem sanctificans per illam quae ad ip sumerat similitudinem . Omnes enim venit per semetipsum salvar● . Omnes inquim , qui per cum renascuntur in D●●m , insantes & parvulos , & ●●●●s , & ju●énes , & seniores . Ide● per omnem venit , aetatem , & insantibus infans factus sanctisicans infantes , &c. Iren. l. 2. c. 29. Polycarpus ●utem non solum ab Apostolis edoctus , & conversatus cum multis ex eis , qui dominum nostrum viderunt . — quera & nos vidimus in primâ nostrâ a●ate , &c. Iren. l 3. c. 3. ●●id . Hieronym . Catol . scriptor : Eccles. Igna● . Si quisquam in hac re au●●●tatem divinam quaerat , quanquam quod universatenet Ecclesia , nec confiliis inftitut●● , sed semper retentum est , non nisi authoritate Apostolicâ traditum , rectissimè creditu● tamen verac●ter con●inere possumus , quid valeat in parv●lis , baptismi sacramentum , ex circumcisine carnis , quam prior populus accepit ; quam priusquam acciperet justificatus est Abraham ●cut Cornelius etiam ●on● Spiritus sancti priusquam baptizaretur , &c. Cur ergo praeceptum est , ut o●●● d●inceps infantulum masculum octavo die circumcideret , qui nondum poter●t corde credere , &c. nisi quia & ipsum per s●ipsum sact amentum multum valebat ? Aug. ●●●● 7. part . ● . de baptism . ●●● , Donat. l. 3. c. 24. Pag. 229. Num. 14. Pag. 230. John 4. 1. John 20. 3. John 21. 25. Vers. 14. Page 230. Num. 15. Pag. 230. Num. 16. Praeser , bitur nemini sine baptism●●●mpetere salutem — ●●m à pri●●dia cir●●●● ut praeceptam Dei excederet , & propterea in mortem datus exinde totum ge●● de suo semine insectum , s●ae etiam d●●●●●tionis tradacem fecit . Te tul . de ●est . anim . c. 3. Tertal . de Bapt. c. 18. Mark 10. 14. Non minore de causâ innpti quoque procr●sti●●ndi . Tertul. q. sup . Pag. 229. Ursin. Catech. Pag. 231. — Interim tamen ex eo ●●n potest inferri baptismum non esse ordinarium regenerationis medium ad cujus usunt a●●igati ●urnus . Joh. Gerhard ; de Baptism . Sect. 2. class . 2. Inclus● unius non est exclusio alterius . Gerh. ●●● . ser. 3. n. 188 sin . Page 231. Num. 17. Mat. 6. 26 , 28. Pag. 231. Num. 18. Quoniam reus erit perditi hominis , si supersederit pr●●●are , quod lib. ●● potuir . Tertul. de bapt . c. 17. Just. Mart. Ap●l . 2. Ambresde Abraham . l. 2 c. 11. & ib. ●● . ●● . lib. 10 Sic accipienda , est , &c. ●t respe●●erit communem Ecclesiae ordinē , neque tamen simpliciter gratiam Dei adsirixerit sacramento , quasi sit absolutè & sine exceptione necessarium , Beza in Joh 3. 5. Deus non alligavit gratiam suam sacramen●us . Ipse ( Christius ) p●●uit effe●●ium sacramentorum sine exteriore sacramento conferre . Aquin. 3● . l. 64 a. 3. c. — Deus qui suam potentiam sacra mentis non alligavit . P. Lombard . l. 4. distinct . 4. ● . Mark. 16. 16. — Cautè & vigilantèr non re●●tierit ( qui ver● baptiza●us non fuerīt ) sed tantùm , qui vere non ●rediderit condemnabiiur nimirum inn ●ens solum interdum sidem sufficere ad salatem , & sine i●sa , sufficere nihil . ● Bernard . Ep 77. Jacobite n●n aquam sed ig ●●● ma●e●ium baptisim ●●●●●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed confitentes Deum in conscientiá purá . Tremel . Pag. 229. Se more hereof , Mr. Cobbet explic . Luke 18. 15. Page 121 , 122. ●nit . 2 Cor. 12. 2. Id esse Dominicum & verum quod sit prius traditum : id autem extraneum & falsum quod sit posteriu●●nmissum . Tertul. de Praescript . c. 31. Non debemus attendere , quid aliquis ante nos faciendum pu●averit ; sed quid qui aute omnes est Christus fe●erit : neque enim hominis consuetudinem sequi oportet , sed Dei veritatem . Cypr. l. 2. Ep. 3. Aluid est quod docemus , aliud quod sustinemus : aliud quod praecipere jubemur ; aluid quod emendare praecipimur , & d●ee emendemus tolerare compellimur . To. 6. contr . Faust. Manich. l. 20. c. 21. Quis comeditur zelo demus Deit qui omnia quae forte ubi vidit perverta satagit emendare , cupit corrigere , non quiescit , si ●mendare non potest , tolerat , gemit : non excutitur de areâ gran●m : sustinet paleam , ut intret in horreum cum pales fuerit separata . Aug. tract . 1● . in Joh. 2. In his enim rebus de quibus nihil certi statuit Scriptura divina , vios populi Dei , vel instituta majorum , pro lege temenda sunt — orietur interminata lucta●io — utique cavendum est ne tempestate contentionis serenitas charitatis obnubile●● . Aug. Casulano ep . 86. Ubi errorem suum cognoscit , redeat ad me ; ubi meu● , revocet me , &c. Aug. de triuit . l. 1. c. 2. * Bellar●● . de sacr . Euch l. 1. c. 5. 7. ib. l. 2. c. 8. ib. l. 4. c. 25. Goster Enchirid . de Eucharist . Sacr. 7. Suares . disp . p. 46. Sec. 2. Maldon in Joh. 6. Gab● . Vasquez . disp . 179. c. 4. ●● Aquin. 3 a. q. 65. a. 4. 2m. dicit illud — est intelligendum de spirituali m●nducatione . Sci Pet. Lombard . dist . 8. D. Dist. 9. A. B. Jansenius concord . Evang. c. 59. Dan. Chamier Panstrat . To. 4. l. 11. c. 3. 4. Pag. 233. Nam . 19. Pag. 234. Rom. 4. 11. Acts 2. 38 , 39. See Mr. Cobbet explicat . Luke 18. 15. Pa. 126. Mr. Fisher in his dispute at Folkston in Kent . March 10 1650. Jerem. Basting , de baptism . Quaest. 74. 4. See the learned and judicious Mr. Richard Baxter , on Matth. 28. 19. plain Scripture proof of infants Church-membership , and baptisme . Genes . 1● . 7. 10 , 12. 1 Cor. 12 , 13. Videat jui●ult . V. Schindler . pentegl●● in ●● Pag. 212. E 213. c. 214 c. l. Gen. 17. ● . Act. 2. 39. Rom. 4. 11. 13. Gal. 3. 7. Luk. 1● . 9. Pag. 233. Numb . 20. Rev. 1. 6. 1 Pet. 2. 5. 1 Cor. ● . 14. Jo. Gerhard . de S. Bap. S 4. de paedobapt . D. Mencer . To. 3. disp . 14. thes . 116. citat . a J. Ge●h . quo sup . Pag. 234. Num. 21. Matth. 13. 14 , 15. Pag. 226. Rom. 3. 1. 2● Genes . 1● . 7. Act. 2. 39. Basting . quo sup , de bapt . in●● . 1. ●●● de relig . Christian. par , ● . conclus . 9. Math. 20. Luk. 10. 16. 1 Sam. 10. 11 Joh. 4. 1 , 2. 1 Joh. 5. 7. &c. Si in tribus testibus stabit omne verbum , quanto magis dum habemus per benedictionem eosdem arbitros fidei , quos & sponsores salutis . Tertul. de bapt . c. 6. Pag. 235. Concerning imposicion of hands , see the learned Animadversion of N Homes upon Mr. Tombes his exercit . about infant-bapt . pag. 59. 60. Pag. 235. Num. 22. U●sin . de Christ. relig . par . 2. 1 Tim. 4. 8. Tit. 3. 5 , 6. &c. Tit. 3. 14. pag. 136. Luk. 23. 42. 47 Quantum valet etiam sine visibi●i sacramento baptism● , quod ait Ap●stolus , corde creditur ad justitiam , ere autem confessio fit ad salutem , in illo latrone declaratum ests sed tunc imple●ur invisibiliter , cum mysterium baptismi non c●ntemptus religienis , sed articulus necessitatis excludi●●nam multo magis in Cornelio & in amiois ejus , quam in latrone , possit videri superfluum , ut aquâ etiam ●ingerentur in quibus jam donum spi●i●us Sancti , &c Aug. de bapt . co●tr . Donat. l. 4. c. 22. ● . See Mr. Wilcocks infant . baptisme maintained . Pag. 2. Exod. 20. 2 Pet. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4. 48. Acts 2. 43. Acts 4. 3. Acts 5. 12. Acts 6. 8. Acts 7. 37. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod praeter naturam st natum ib. suid . portentum , &c. Stephan . saepe de inusitat is & insolius . se● monsiris ● prodigius , &c Tr●st . lex . svr. p. 186. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremel . & M. Trost . Syr. Test. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethpah . stupuit , obstupuit Joh. Buxtorf . Jun. lex . Chald. & syr . Val. Shindl. Pent●n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 8. 39. 44. Pag. 236. Numb . 23. Pag. 236. 237. Numb . 24. 1 Cor. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 1 : 5. Acts. 3 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes familiae terrae . 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Acts 2. 39. See Lev. 25. 10 Numb 2. 34. and 3. 15. 39. and 18. 31. and 33. 54. Levit. 25. 13. Num. 20. 22. Acts 7. 10. Rom. 4. 16. and 10. 12. and 11. 31. Matth. 12 15. 1 Cor. 10. 1. 2. &c. I The. ● . 12 2 Thes. 3. 16. 18. 1 Tim. 4. 10. Joh. 11. 50 , &c. Est autem & hoc Scripturae idioma utomnes dicat pro pluribus . Euth . in Matth. 10. P. 237. Nu. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephiphan . To. 2. exposit . fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concil . Gangrens . Canon . 21. Severin . Bin. Concil . To. 1. Jud. 12. v. de quibus Concil . La●dicen . Can. 28. 16. Bin. Quod traditum tenet universitas Ecclesiae , cum parvuli infantes Laptizantur . Aug. To. 7. part 1● de bapt . contra Donat. l. 4. c. 23 , &c. Dionys. Hierar . c. ult . Jrenae . l. 2. c. 39. Cyprian l. 2. cp . 8. ad Fidum . Amb. de Abraham . l. 2. c. 11. nec senex ( inquit ) nec infans vernaculus excipitur , quia ●mnis ●● peccato obnoxia , & ideo omnis aetas sacramento idenea ; nus●um excipit , non infintem , &c. Hieronym . contra Pelag. 1. 3. Consuet●ch tamen ●atris ecclesiae in baptizandis paruxlis , nequaquanispernenda est ; neque ulla modo superflua deputanda , nec omnin● credenda nisi Apostolica esset traditio . August . de Genes . ad lit . l. 10. c. 23. vid. ad Numb . 13. p. 229. Cyprian . l. 3. ep . 3. August ep . 28. On uphrius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil . Laodic . Canon . 29. Celebratum est p●●mum Conciliu● Hierosolymis . Act. 15. 1. Corranzasum . c●ncil . Quatuor concilia suscipere & venerari me fatetor ; Nicenum , in quo perversum Arii degma desirui●ur . Constantinepolitanum — in quo Eunomii & Maedonii error convincitur . Ephesinum pr●mum , ●n quo Nestorii impietas judicatur . Calcedonense — in quo Eutychis Dioscorique pravitas reprobatur● Gregor . ep . 24. l. 1 . Severin . Bin. Coneil . To. 1. Carranza . sum . Concil . See Rev. 1. 11. Act. 19. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphan . haeref . 46 See also Mr. Homes , c. 13. pago 110. &c. Rom. 10. 18. Lugdunensem in Gallia regebat ecclesiam . Ca●ol . scriptor . eceles . Hieron . To. 1. L. Vives . in Aug. de . C. D. l. 1. C. 27. Quid igitur causae est , cur cis exhortationibus tempore consumamus quibus baptizates alloquend● sludeamus accentere , sive ad virgina●em integr●tatem . sive ad c●nt●ne●tiam vidu●lem , sive ad ipsam thori ●●● jugalis fidem , &c. Aug. de G. D. l. 1. c. 2● . Cuius rei imagin in a●●●ue , in nostris infantium baptismis videm us . L. Viv. loco citato . Eph. 3 14. . Rom. 11. 19 Vt cutem insantes apud Iudaeos octavo ab ortu die circum cidebantur , sic apud nos plurimum 〈◊〉 , quod t●men Angli in ipso natali die faciunt , id quod di ●us Cyprianus — mulus rati●nibus esse faciendum probat . Polydor. Virg. de invent . l. 4. c. 4. ●●●n . concil . To 1. p. 288. Aug. ep . ●●● . autoritare Apostolicà tradi●um . Aug. contra . Dona●ist . l 3. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C●ncil . Neocaesar . cor : 6. Binn . concil . To. 1. Si quaeritur an baptizati mat●e infans in uter● tan ●u●n pars ejus baptizelur , dicendum est quod non , ut dicit Augustinus contra lalia● &c. Gabriel . B●el in 4. sent . dist . 4. l. 2. Nemo pote●t ranas●i nisi priu● nascatur . Gerard . de baptism . sol . 606. sin . — Quandoqui●em non potest quis ●●● nisi prius nascatur , Alex. Alensis part . 4. desa●r baptism . q. 8. m. ●● . 1. resol . Ad num . 16. pag. 231. pag 239. Sicut e●g● peccatum in eo non est , ita peccatum ex eo nom est . Fulgent . de prae . dest . ed M●nim . l 1. Quis autem n●●●●● creder● esse infani●bus bapt●zari . Aug de pece . ●●● merit . l. 1. c. 27. — ipsi p●rtantur ad ●●● , ●pedibus illuc currere n●n p●ssunt , alienis pedibus curruntut sanentur : accommodat illis mater ecclesi● aliorum pedes ut veniant , aliorum c●r ut credant , aliorum linguam ut fateantur , ut quoniam quod aegri sunt alio peccante praegravantur , sic cum hi sani sunt al●● pro eis confitente salvantur . Augustinide verb. Apost . serm . 10. pag. 233 , 234. Num. 20. Si enim sacramenta quandam similitudinem earum retum quarum sacramenta sunt non haberent , omnino sacramenta non essent : ex hac autem similitudine plerumque etiam ipsarum return nomina accipiunt ; sicut ergo secundum quendam modum , sacramentum corporis Christi , corpus Christi , est , sacramentum sanguinis Christi , sanguis Christi est , ita sacramentum fidei fides est ; nihil autem est aliud credere , quam fidem habere , ac per hoc , cum respondetur parvulum credere , qui fidei nondum habet affectum , respondetur fidem habere proper fidei sacramentum , & convertere se ad Deum propter convulsionis sacramentum , quia & ispa re●ponsio ad celebrationem pertinet sacramenti ; sicut de ipso baptismo Apostolus ; Consepulti , inquit , sumus Christo per baptismum in mortem : non ait sepulturam significamus , sed prorsus ait , consepulti sumus : sacramentum ergo tantae rei , non nisi ejusdem rei vocabulo nuncupavit . Itaque parvulum et●i nondum fides illa , quae in credentium voluntate consistit , jam tamen ipsius fidei sacramentum fidelem facit : nam sicut credere respondetur , ita etiam fidelis vocatur , non rem ipsa mente annuendo , sed ipsi●s rei sacramentum percipiendo . Augustin . ep . 23. Bonifac : Cum patrimi respendent credo , sensus est , puerum ad credendum & me obligo . &c. A. lex . Alens . par 4. q. 7. m. 3. ● 1. resol . Baptisinus confertur publicè in ext● Christianorum , quorum testimenium non petest repudiari ; e●dem fine adhibentur patrimi , tanquam testes batismi , &c. loh. Gerard des . baptis . class 4. 164. — adhibentur veluti rei gestae testes . Polydo● . Virgil. de invent . l. 4. c. 4. Nemo ergo vobis : susu●rat ●●● alienas , hoc ecclesia ●●per ha●uit , temper teruit , &c. Aug. d verb. Apos● . Serm. 1●3 . — V●●●it item ●●um salt●m p●rimam , ●●●●●●● marrim●m baptism●●●teresse sic enim cos appellant qui in●●ntes tenent , dum baptizantur ; huyus quo que temp●ris fuit Polycarpus Johannis Apostoli discipulus — Platina de vit . Pont. Telesph . & Higin . — mentio patrimorum fit apud Dionys. Areopag . Hierarch . Eccles. c. 2. Tertul. de bapt . c. 18. Euseb. l. 7. c. 20. vid. Polyd●r . Virgil. de invent . l. 4. c. 4. Hugo de S. victor . part . 6. c. 12. Mr. Homes anim advers . upon Mr. Tombes Exerc. c. 14. pag. 181. pag. 239. Veniant ergo dum adoles●unt , veniant dum dis●unt , lum sus veniant docentur , fiant Chri●liani qu●m Christum nesse potuerint — non minore de caus ●innupti quoque pr●●sstinandi , in quibustentatio praeparatae est tam virginibus per maturitatem , quàm viduis per vagationem , donec aut nubant , aut c●ntinentiâ ●●●●rentur , &c Tertul. de bapt . c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Greg. Nazian . Orat. 40. ib ip . sis unguiculis spiritu consecretur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ib. Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 10. part . post● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. A nen facto . ad n●n jus faciendi , non valet argumentu● . Et Aug●●●ract . l. 1. c. 6 Aug. Confess l. ● c. 11. his words are these , — Vidifii Demine cum adhuc puer essem , & quodam die pressus stomachi dolore , repentè ●s●uarem paenè m●riturus , vidisti Deus meus — quo ino●● animi , & quâ fide baptisinum Christi tui — fiagitavi ● pita●e matris meae , & matris omnium nostrum ecclesiae tuae — dilata est ●taque ●●●●●● mea — ita jam credebam , & illa , & omnisd●mus , ●si pater solus , qui tamen , non ●●●●● in me jus maternae pietatis quo minus in Christum crederem , si●ut ille n●n●um credi●ert● . ● See A●g●●stin . c●n●●ll . l 3 c. c. 11. Fieri enim n●n p●test at plius istar●●m lach●yinarum perea● . Ib. c. 12. Ab his domi●●● genter institutus unà cum ●●●● in●er i p●os sia●● p●rentun anple●cus , & n●tricam bianditias Chris●●● im●i●it , a● m●x Christiane pletatis rudimentis imbutus , &c. Erasm. in vie . D , Hieron . Ejus urbis silem v●lle se sui , in qua Christi●●● accepi●●● Erasm. s. 1. Paulinus vir . D. Ambros. Nee senex erg● Mase●●tus , ne●infans vernacalus excipitur , ●●emnis ●● paceato obnoxia , & i●●● omnis atas ●●ramento idenea — ni quis icnatus f●erit ex ●● sp . S. &c. atique nul . um ●●infantum , &c. Ambred . Abra. l. 2. c. 11. vid. lb. l. 10. &c. 84 ad Demerriadem . pag. 239. Num. 28. pag. 240. Ursin. par . 2. See Mr. Cobbet of childrens baptismal right . s. 8. pag. 143. ● . Jo. Gerard. de baptism . sect . 3 , de paedobapt . 193. Mat. 28. 19. Mar. 26. 20 , 27. — Cum gratta Det non sit stricti●r & a●gusti●r in novolqu●● in V. T. Io. Gerard. S. S. Gen. 17. 7. Act. 2. 39. &c. 2 Cor. 6. 18. — Of child . baptismal right , cap. 8. conclus . 7. pag. 143. In●●●lem sanetificati●nem quibui●lam ●●●● a●●aisse & profuisse fiue visibilibus sacramentis : visibilem vero sa●●●ficati●nem , quae fit sacramento visibili , sine invisibili , p●sse adesse , non posse prodesse : ne●tonen visibile sacramentam ide● centemnendum est , quiatcontemp●or ejus invisibiliter sanctificari non potest , &c. P. Lombard . l. 4. dist . 4. E. Post Aug. sup . Lev. in fine . c. 8. Calvin . ii stir . l. 4. c. 16 N. 20. At enim qui●●● 〈…〉 Aug. ●p . 48 Vincan . Mat. 5. 6. 1 Tim. 1. 13. Quod in filio Most per Ang●●um manifestatum est , qui own ad●uc incircum●●●●●tre ferretur . praesenti & evidenti periculo ut circumcideretur exactum est , & cum factan ●●●● , depuija est pernicies . Aug. cont . Donatist . 1. 4. c. 24. Pag. 240. Num. 29. Ergo sunt baptizandi ut sidem & salutem co●sequantur . Jo. Gerard. de poe . dobap . sect . 3. Numb . 196. Heb. 4. 2. Rom. 10. ● Ioh. 17. 20. Gal 5. 2. Pag. 241. 〈…〉 — ●equiritur fides Ecclesiae , Al. Aleni . de sacr . bapt . q. 8. m. 3. a. 1. sect . 3. resol . Itemque — par●ui●● in baptistis●● , ●m●●●to . Chris●●● , ●fferentium fide , & c. ●b . m. 8. a. 3. sect . 1. resol . Fides aliena , sine qua non datur parvulis remissi● , non est fides offerentium , sed est fides ecc●●sis . Gab. Byel . in 4. lent . distinct 4 q.z. G. ib. dist . 5. q. 1. R ; Re quiritur fides ecclesiae , &c. Polydore Virgil . de invent . l. 4. c. 4. inquir , ... Quibus cum per ●tatem nen licer●t de sua fide testari , ● principi● sie●t tradit Cyprianus , provisuin suit , ut per alios credere profiterentur ; quo queinadmedum alienâ culpd , id est Adam primi parentis delictam eis qu●● malo suit , quod statim nati originali peccato obligarentur , sic aliena opera bono e●●●t , qui ideirco , velut ait , Ambrosiu , l. de vocat . Gent. 2. ex alien● confessione credunt & baptizant●r . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Mart. q. & relpons . aa orthodox . q. 56. Pag. 241 : Numb . 30. Disringui●● igitur inter necessitatem ex parte Dei & ex parte nostri : inter casum pri●ationis & viam ordinariam , &c. Ioh Gerhard de Baptism . c. 7. c. 23● . Obstrinxit sidem ad bapt j●●● necessitatum . Tertul. q. s. c. 13. — Nec tamen visibile Sacramutum ideo contemnendum ; quia c●ntempter e●us invisibiliter sanctisi●●ri non potest : Hinc Cornelius , & qui cum eo crant , jam Spirita Sanctificati , baptizati sunt : nee su●eis●● jud●● aest , &c. P. Lemb . sent . l. 4. dist . 4. E. 2. ●●n . 2. 19. ●●e Mr. Cobbet of child . Baptism . right , sect 10. p. 447 , 448 , — qui dam eis &c. talibus parentibus ●● secit , oftendis , qu●●d cum f●●de●e sa● dignitus Andr. Rivet to . 2. ●tract . 3. q. 3. n. 2. Pag. 2 42. Num. 31 ; Rom. 4. 15. Rom. 7. 12. Psal. 19. 7 , 8. Rom. 9. 11. &c. 2 Cor. 5. 10. Rom. 3 20. Pag. 242. Pag. 243. Augustin . contr . Donat. l. 4. c. 21. Rom. 6. 3. Quae consu●it in immortalitate , in innocentiâ , ●●ju●ii●â ●ireli●●●●●●●ianimi d●●bus . Va●abl . in Gen. 1 26. See Mr. Cobbet . Explicat . of Mar 28. & Mar. 16. pag. 177. pag. 244. 1 Pet. 3. 21. Rom. 5. 1 , 2. John 3. ● . Fallacia , divisionis . Matth. 13. ●Quicunque partulosrecentes al uteris ma●rum baptizaudos negat aut dicit , in re●issi●●ē peccatorum eos baptizari , sed nihil ex Adam trahere criginalis peccati , quod regenerationis la●acr● expictur , &c. Anat ema sit . Concil Milvetian 2. can . & ib. eod Can. Eccles. Afric . 1 ●c . Aug. l. 3. de peccaturum merit . Hieron . rom . 2. advers . ●elag . l. 3. Psal. ● 1. 5. Eph 23. John 3. 6. 1 Cor. 15. 50. John 3. 5. Vid. Bellar. to . 4. de amiss . gratiae . l. 6. c. 2 , 3 , 4. N●● est ullus ulli medius locus ut possit essenisi cum diabolo , qu● n●n est cum Christo. de p● . cat . merit . c● 28. & ●● . serm . 14. de verb. Apostoli . In Gen. 17. ● . ● . 99 , &c. 1 Pet. 1. 4. Pag. 121. Jo●● . 9. 15. * Rather 433. ● . Sam. 21. 1. ●rfin part . 2. Christ. relig . Pag. 244. Num. 2. Mark 10. Exod. 4. pag. 245. Contemp●●s sacramenti damnat , non priv●tio . Bern , ep . 37. Voluntos pro facto input●tur ubi factum excludit necessita● . ib. ep . 77. Conversio autem 〈…〉 P●● . 245. 〈…〉 anim●d . in ep . ad Heb. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Quia ab●lito & irrito r●●dd●to ●●u●is Christi i●erito , quo jemel ren●●●●● 〈…〉 sup . ●●● 1. 5. Lu● . 1. Ma●● . 22 , 23. Act. 1●●● 47. Mat. 12. 30. Joh. 7. 49. 1 Pet. 1. 3. 1 Cor. 4. 3. 4. Cyril . Hierosol . car 2. 3 , &c. Grug . Naz. orat . 40. Clem-Alexandr . Poedag . l. 1. c. 6. saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. hom . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. ad baptiz . Just. Mar. Ap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illiminatus fuit , ut Psal. 34. 5 respexerunt ad eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & illuminati sunt . 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per m●taph . mente illuminatus sui● . V. Shin●●er . Pentaglot . item fluvius ; nam qui ad fluvium baptismi Christi accedit , illuminatur , invenitque fluvium n●n tantum aquae eleme●taris , sed & aquae vi●●● profluentis è ven , ●●●●●● caristas Jo●●●ec aliud est quam denum illuminationis . Ludo vi● de Die● . ●●● sup . See John Cloppenburg Gangren of Anabaptist . cited by N. Homes animadvers . &c. p. 106. Vid. Joh. Sleid● com . l. 6. impress . Argentorati . An. 1558 p 93. a. ib. l. 10. p. 161. b. f. &c. Joh. Sleidan . com . l. 10. Religio cogi non pote● ; verbis p●●ius quam ●erberibus res Lactant. l. 5. c. 20. 1 Thess. 2. 11. Mar. 13. Nem● inde ●●●●●●●● unde d●struitur , Teriul . de praes●r . c. 1● . Nec p●riclitor dicere ipsas quo que Scriptures , sic esse ex Dei volun●a●e disposit●●s , ut Hereti . cis ●aterias subministrarent , cum legam o● or . ●ere h●reses esse quae sine Scripturis esse non possent . Tertul. de prescrip . c. 39. — Secundum ( argumentum Sadducaeorum ) est ● non scripto . Jo Drus. praerer●a l. 1. in Mat. 22. ex libris V. T. tantum recipiebant Pentateuchum , Jo. Drus. at ●oc . N. T. com . 1. Sadducaei ) hi quoque tantum libros Mofis recipiebant , Pro●●etarum vatic nia respuentes , Hierorym in Mat. 22. Hi ergo resurrectionem ex mortuis negabant ; eo quod in Mosaicis Scrip●●ris hujus manifestè non flat mentio : nam bas solas agnoscebant , aliis libris non receptis . Euthym. in Mat. 22. c. 53. init . Act. 2. 39. Notes for div A58206-e21990 Col. 2. 11. 1 Cor. 10. 2. Mat. 28. 19. Rom. 6. 3 , 5. 1 Joh. 5 8 : ● Cor. 1. 2● . Eph. 1. 13. Act. 2. 38. 5. 31 1 Cor. 6. 11. Joh. 13. 10 : Tit. 3. 5. 1 Joh. 1. 7 , 8 : & 3. 9. Rom. 8. 1. Mat. 3. 11. Joh. 1. 33. Aqua tangit corpus , sed Spiritus Dei tangit animaem . Clem. Alexand. Poed . l. 1. c. 6. inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Cum baptiza●ur in nomen Pa●ris , Fi●ii , & Spiritus Sancti , tanquam solenni jur●jurando decla●●● , nos totos uni Deo & trino addictos esse , & Deus testatur se recipere eum qui baptizatur &c. Fay , Enchirid , Theolog. de Sacr. Bapt. disp . 77. Object . ●● Mat. 28. 19. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Epi●● . to . 2. l. 3. fi . expos . N : 14. ad aquas desen●●i●●●● timen , ut po●ius aliquid conse●● , quam ●c . cip●ris — quippe ●● su●lu . co coustravit &c. vid. & Greg. Nazia●● . ●● . 40. tinctus est a I●●●ut ●●●● , spi●●li peccu● non sua quae ●●ique non b●● b●bat , sed carnis quam ge●●● , aboler●● Lactant. l. 4. c. 15. vid. Ephes. 5. 26. Tit. ● . 5. Inter Ecclesiam constituendam & constitutam . Rom. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) distinguitur autem à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e● quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit eos decere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erudire qui à magisteris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrinâ nostrâ alieni sunt , ut discipu●i reddantur : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vero docere significat eos , qui jam discipuli redditi sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magisterio nostro jam addicti : qua duae noticens hîc optimè recurrunt . E. Leigh , Crit. Sacr. ex Nov. in Mat. ●8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , discipu●●●s sum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●ut . vit . I●●crat . In●● . pre● Suidae reddit 〈…〉 . Inde ver●uin Syrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docuit , absolute discipulus fuit . Val Shind●●pen t●gl● in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object . 2. Ut in baptismo adultorum requiritur fides praevia — Sic ab illis qui baptizantur cum jam infantes fint , requiritur fides subsequens , quam si non praestiterint poste● , retinent externam tantummodo baptismi sanctificationem , interna sanctificationis effecta non habent . Davenant . exposit , Col. 2. 12. In habituali principio gratiae inclusam — porro , n●n necesse ●st ut sacramenta e● ipso momento quo administra●tur efficiant ea omnia quae figarant ; im● pactio dila●oria l●um ba●t , cum in ips● suscep●ione obe● p●nitur , ib. pag. 209. Object . 3. Quemadmodum Jud●os suscept● circumcis●me , sic etiam ge●tes baptismo — salvaret . Licta● . l. 4 c. 15. See Calv. instit . l. 4. c● 16. sect . 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Gr. Nazianz. Or● 4 Object . 4. 1 Cor. 11. 28● 29. Mark 10. 14. Object . 5. Servet . l. 4. de regenerat . Object . 6. Non solum verbum sed baptismus est Regenerati●n is ●redium , Gerh. de S. Bapt. Object . 7. Object . 7. Aug. Epist. 57. John 16. 12. John 14. 26. Iohn 16 , 13. Object . 8. Object . 9. John 3 35. Object . 10. Object . 11. 1 Pet. 3. 21. Matth. 13. Causa formalis Sacramentoium est ●rdinati●● Dei in i●sius ve●b● comprehense , &c. Beza ●um . doct . de re ●a . ●ra●● . q. 3. Nallum tamen est ●icopus ●peratum , sed omnis efficacia venit● spirit● , &c. Dr. Andr. Rive● . C●thol . Or●●d . To. 2. q. 1. Object . 12. Non Baptismus ●●●is ●●sq● praedi , ●t one saliem in●litutium . ●r Andr. Rivet●● . 5. De●r●he ver . hum , & quid est aquae nisi aqua ? accedit verbum ad elementam & sit Sacramentuum , — und● ista tanta virtus aquae , ut c●rpus tangat & cor abluat , ●● faciente ver●● , non quia dicitur ●ed quia creditur Aug. 10. in ● han . treat . I. Object . 13. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mark 10. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mat. 19. 14. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infans , faetus recens editus , Hen. Ste. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Gr. Nazianz. orat . 40. Super uberamatris meae . Montanab . infanti● Val. Shidler Pent in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et quod à pueriti● tuâ Trem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. est . Mat. 28. 1● . Mark. 16. 15. 16. Ex puris particularibus nihil sequitur . Euthym. in Mat. 22. Obj. 15. Joh. 20. 30. & 21. 25. Act. 2. 40. Obj. 16. Obj. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita ut observari possit . Beza . Obj. 18. Obj. 19. Act. 8. 30. 35. Ursin. de relig . Christian. part . 2 Obj. 20. Obj. 21. Act. 10. Obj. 22. Ursin q. sup . See Reply p. 12 , 13. ad num . 13. Obj. 23. D. Featly chil . bapt . justified , p. 76. Obj. 24. ●● . Ob● , 14 , 15. Act. 2. 38. Object . 25. 1 Cor. 11. 26. Tit. 3. 5. Gen. 17. 7. Acts 2. 39. Mark 16. 16. Object . 26. Ser●●t . ● . ●up . l. 4. de regenerat . Theolegio allcg●rica non est argumentat . J. Gerhardde S. bapt . Exod 13. 11 , 13. Object . 27. In Baptisma induitur Christus interdum sacramenta tenus , interdum quoad vitae sanctiste ationem : primum bonis & malis est commune ; secundum b●norum & piorum est proprium . Aug. contr . Dona●ist . l. 5. c. 24. Object . 28. Object . 29. Mr. Tombes : exercit . arg . 3. sect . 16. Obj. 1. Object . 2. Object . 3. Object . 4. Object . 5. See answer to Obj. 1. num . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 18. 6. Mr Cobbet . part . ● . exp . o● Matth. 2● . page , 179. Eph. 2. Obj. 6. See Cloppenburg , Gangren . of Anabapt . &c. N. 3. Obj. 7. Obj. 8. Heb. 6. 18. Obj. 9. Meta● heri● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater , dici●tur , anti●ior , major , magister , prin●e●s , inventor , primus a●icuju● , ●ci author , & crig. V. Shi●●● . Pent. 1. 9. Gal. 3. 7. Rom. 4. Obj. 10. Obj. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Mat. 28. 19 , 10. Obj. 12. Obj. 13. So Mr. Tombes Ed. Barber &c. Ob uxorem , vel propter uxorem , respectu uxoris . Piscarr in loc . sic Beza , — quia ratione faederis , qued hic spectar Apostolus fidelis primartum & principalem obtiner locum ; hinc fit ut maritus infidelis eo respectu accessorium sit uxoris fidelis , adeoque ipsa sanctificata , ipse quoque in ca sanctificetur — 1 Cor. 3. 21. — omnia vestra sunt , i.e. in omnia jus , dominium & potestatem habetis fideles , &c. L. de Dieu . in loc . 1 Tim. 4. 5. Gen. 17. 7. Gen. 17. 13. Exod. 12. 19. Mat. 1. Beza in 1 Cor. 7. Tit. 1. 15. Mat. 13. 9. I. e. non erit sa●ctus , ita omnis anima eo usque censetur in Adam , donec in Christa recenseatur , vid. Tertul. de anim . c. 39. 40. Mat. 10. 4 , 5. Calv. in . Mal. 2. 15. Mal. 2. ●5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & resi●●●uin ●ut excellentia spiritus ci . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semen Dei. Unum tamum par conjugavit , qu●d semen Dei , i.e. pastes libe●●s progigneret : qaic quid supra est , perfidiae●●●●●ae acceptum ferendum est . Jun. in Mal 2. Semen in matrimonio promi●an à Dei. Vatabl. in Mal. 2. Obj. 14. Mat. 3. 5. Joh. 6. 66. ● Thess 3. 10 2 Tim. 2. 19. Gen. 17. 7. Act. 2. 39. Obj. 15. Rom , 10. 20. 1 Cor. 10. 5. Heb. 4. 2. Obj. 16. See the answer to Obj. 4. Exod. 4. Obj● 17. 1 Cor. 12. 12 , 13. ●al . 3. 7. Eph. 2. 12. 1 Thes , 4. Basting de bap●quaest . 74. Vis● a. Catech. &c. Luk. 18. 16. Rom. 4. Matth. 28. 19. Mark 16. 16. Act. 10. 47. See Act. 10. 1 , 14 , 15 , 20. Act. 11. 3 , 15 , 17. See Andr. Riv. Cath. Or●hod . to 2. q. 3. tract . 3. p. 31 , 38 , 39. Gen. 17. 10 , 11. Mark. 16. 16. Joh. 3. 5. Acts 2 39. Quem● potuerunt ill● nosse nec ha . bere , isti potuerunt habere antequam nosse . Aug. Ep. 57. Acts 2. 39. Rom. 5. 10. Oct. 2. 12. Ma●th . 28. 19. Mark 16. 16. Psal. 47. 20. Matth. 28. 19 , 20. N. Home● pag. 9. Dr. Feath child . bapt . justified , pag. 45. 46. Hen Ainsworth ot the Anabapt . Gen. 17. 7 , 9. Gen 17. 7. Deus ut personam non accipit , fie nec ●tatem , Cypri . ad Fid. Ep. 59 . ●asting . de bapt . infant , Genes . 26. 15. A. R. vin . of child . bcp p 8. Acts 15. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Epiphan . haeres . 40. n , 1. Archon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. Epiphan . Chari . haeres . 39. n. & . Cyprian . EP. ●9 . Qui enim scitillum , intelligere potest , non nissigrande aliquod bonum à Nerone damnatum . Tertul. Apol. c 15. Object . 1. Scire autem ? oporte● , quod non undiqueque exempla ad omne propos●ium aptantur rebus ad quas assu●●nu● sed ut plurimum in magis propriis ac principalioribus partibus . Euthym. in Matth 22. Non tportet parabolss ad verbum interpretari . ib. in Matth. 24. post Chrysostom . Parabolica it● oractanda sunt quasi significantia solum ea qual necessaria sunt . Euthym , in Matth. 24. * Corpus Christi naturale fuit verè sepultum ; an putandum est nostra corpora eodom modo sepeliri in administratine baptismi ? non id vult Apostolus ; sed us recte . Chrys. observavit in 6. ad Rom quod in Christo factum est per naturam , id innobis fieri intelligit per analogiam & propartionem : corpus igitur peccati sepelitur quando ejus vis enervatur — obruitur , & quasi eadaver terra ob●atum , non possit amp●ius m●vere , & quoquo velit hominom impel . lere , &c. Davn. in Col. 2. 12. Object . 2. John 3. 21. Baptisma olim non nisi in Pascha & Pentecoste collatum , &c. vid Concil . Constantinop . 2 c. 1. n. 2. Greg. Nazianz. ora . 40 Tertul de bapt . c. 19 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fundo , ef . fundo , interp . Suid. reddit fundo , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundo , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 - ●ibamina manibus fundo . Budaus . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●quem effudit ju● er nos . Tran el. Beza , &c. à verbo Siro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effudit . Shindler , in Rom. 3. 15. Matth 9. 17. & 13. 35. Object . 3. Matth. 3. ●1 . Acts 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nisi abluant ●● Tremel . ● In Principio nominum notat casum ablati , v●m , quo-instrumentum , causa , modus agendi , &c. significatur . vide si vacat . Shindl. Penteg . See the like 1. 17. 4● . Gen. 27. 40. & 32 10. & 48. 22. Exod. 17. 13. Numb . 21 : 24 , &c. Tertul. de corona milit● Immersio , vel aspersio trina an una , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eseputamus , pro loco , tempore , & ●clefi● consuetudine . An. Fayi . Enchivid , Theol. de Sacr. bapt . Vrsin . Cateth . de bapt . In una fide nihil efficit sanctae ecclesi● consuetudo diversa . Greg , Ep. 41. sordes — & maculas mentis lavare non potest , nisi qui ejusdem fabricator est mentis . Opratus . l 5. Dicimur in baptisms sepulti cum Christo , resurrexisse etiam in Christo vel per Christum , ne haec supernaturalia effecta , vel externo elemento , vel nostris propriis viribus tribuainus . Christi it ●que mors , sepultura , resurrectio causa est mortificationis & vivificaticnis nostrae spiritualis , &c. Davenant . q. sup . Nomen est qued sanctisicat non opus , Optatus . q. sup . Totum corpus mergi non est nece ●e . A. Fay●q . sup . est enim uni●ss Partis ablutio ejusdem naturae cum totius ablutione . Dan. Chamier . To. 4. lib. 5. c. 2. de Baptismo ; uno corporis membro aqua baptismi loc● totius hominis , reg●ne ratio à spiritu sancto perficitur . Jo. Gerhard . de s. Bapt. c. 5. N. 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 3 , 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondet Latinis praepesionibus , A , Ap , E , &c. Fra●iger de praecip . Graer . dict . idiem l. 9. sect . 1. n. 11. Ezek 37. 3 , 4. Josh. 3. 15. & 13. 9 , 16. ● Chron. 12. 5. Aristophan . Batrac . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , - à verb● differt quod profundum etere , & subtermergere significat . Mr. Leigh . Crit Sacr. primum parva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lavant aquá calidá . Aristophan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfundo , aspergo , irroro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristophan . aspergo paspebras . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem , inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspersio . Lactan , l. 4. c. 15 ( vocat baptismum ) purifici rorisaspersienem 1 John 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptismum ●ui sit per sanguinem Euthyn . in Mark 20. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 7. 2 Lotiones lectorum . Ar. M●ntan . Beza , c. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & lectorum . Tremel . ( ●a●d & Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lectus . ut . Ma●c . 2. 4. ( ab Hab. Mat●c . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 2. 6. interdum thalamus nupti alis . Hebr. 13. 4 Luc. 11. 7 & 17 34 , Act. 9. 33. 2 Acts 2. Videntur tria millia uno die à paucis Apostostalis non potuisse baptizari si singuli inersi fu●●sent : nec vero , carceraris intra carcerem fuisse ad manum tantum aequae quantum mergendo opus erat . Dan. Chamier . de bapt . l. 15. c. 2. 2 Tim 3. 16. &c. De Eunomio dicit Epiphanius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ano● , haeres . 75. N. 6. — Auxentius solvit baptismum Christi — curigit●r rebaptizand●s Auxentius fideles populos putat baptize●os in nomine Trinitatis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambros. l. 5. cp . 32 : fine , orat . in Auxent . Novatianus — quos iterati baptismatis labe inquinevit . Ambros. de paenit . l. 1. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. haeres . 42. ●o . 3. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr Tombs exercit● about Infant-baptism . ●●●●● potius qu●m perducte● quispiam . Plaut . ●●●stel . ●●●si esset di●●●●● , diceret qui semel benè l●tus fuerit : sed ●m non addidit verbum ben● in●icat quia quic quid in Trinitate factum fuerit , benè est , &c. Optatus l.s. See Epiph. haeres . 65. N. 7. ib. haeres . 62. l. 2. N. ● . ib. haeres . 42. N. 2. ib. haeres . 69. Obj. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. hom . 2. in Eph. 5. R●n . 4. II. Vid. Aug. de bapt l. 4. c. 24. Object . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seeulo no● . Sic enim caro nostra regenerabi●ur per incerruptionem , quemadmodum est anim a nossra re●e●erat● per fidem , Augustin de C. D. l. 10. c. 5 : Object . 3. A●●●s ● . ●● . Maith . 6 ●●r . 31. 34. Object . 4. Object . 5. Vid , d●ctissimum A. R v●t . sum co●tro●●r . To. 2. q. 2. tra . 3. pa●e 26 , 27. 1 Cor. I. I4 . 15 Acts 18. 8 Acts 19 29. C●ncil . Trident. Bellarmin , To. 3 de Sacram. bapt , l. 2. c. 20. Vasquez . in 3. Th● . Aquin. T●m . 2. q. 66. a. 2 : disp . 140. N. 18. P. Lombard . l. 4. dist . 2. D. Aquin , part . 3 , &c. Object . 6. Rem , 6. 4. 5. Verse●● , 6. Obj. 7. Vniversi Episcopi dixerunt absit , absit : illicit●● esse sa●cimus rebaptizationes omnes , & sa●is esse ●ienum à sincerá side & Catholicâ disciplinâ — Concil . I. Carthag . cap. I. Severin . Bin. Concil . To. I. Cyprianus affirmabat cum aliis Orientalibus Episcopicunum esse baptismam , qui extra unam Ecclefiam Catholicam , u●● 〈…〉 — ( ●●ii dicebant ) i●●●● baprisina , r●tum validum , & nequs quain reiterandum ●● quem Minister haereticus juxta formam à Christo praeseriptam & ab Ecclesi● usurpatam , contuliss . Bin ● . T. V. de●t qui vult Augustin . ad Vincent . ●p●18 . & de bapt . contr . Donat. 1. 6. c. 2. Hieronyirum contr . Luc●ferian . Baptisnum autem non esse quo haretici utuntur . Cyprian 1. &c. Stephan . 1. 2. ep . 1. quis enim potest dare quod ipse n●n habeat ? ●● , Cypr. l. 1. ep 12. quod semel s●mitur nec rurs●s iteratur . Cyprian . l. 2. ep . 3 & Bin. q. s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Apost . Can. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophy●a●● , in loh. 3. videat qui vult de his , Epiphan . haeres . 〈◊〉 Pneumat●inach●s . ●nit . & haeres . 76. N. 6. Praeter Ecclesi● consuetudinem . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pi●hen . expos . s●●● at h , l. 3 , To 2. N. 13. See 1 Cor. 6. 11. & 12. 13. ●al 3. 27. See Concil . Nicen . can . 19. Concil . Arelat 1 Can 8. Concil . Carthag . c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Nazianz. orat . 40. itemque orat . 25. inquie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Regeneratio spiritualis una est , sicut generatio carnalis una est . Aug. tract . 12. in Joh. — Quomodo uterus non potest repeti , sic nec baptismus iterari . Prosper . p●●● Augustin . tract . 11 in Job . vid. & Chrysost. in Hebr. 6. hom . 9. & Theoplylact . ib. Rom 3. 3. Rom. 11. 29. 2 Tim. 2. 13. Concil . Eliberit . Can. 46. & 69. & 73. Concil . Carthag . 1. Council . Arelateus . c. 6. 23. Concil . Nicaen . 2. vid & Bart. Carranz , sum . Concil . pag 673. 679. Roth●●mag . 1633. ●●● aliud remedium constitutum esse post baptismum , quam paenitentiae solatium●● Ambros. ●10 . 1. Ursin. de relig , Christ. pa● 2. Conclus . 13. Rom. 6. 11. Chrys. in Rom. 6. ●● 11. Gen. 17. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pactum secu●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in Rom. 6. hom . 11. ineadem sententia est Basilius de S. S. c. 14. sicut semel Christus crucifixus est , sic baptismiss iter andus non est ; una enim morte sa● , omnes redemit , ut amplius mori non oporteat ; quod videns Ecclesia intellexit , non iterandum baptismum . Aug. de verâ & fals . poenit . c. 3. intemque de verb. Div. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. to . 1. haeres . 59. l. 2. N. 5. Si Christus tantum semel mortuus est , & nos tantum semel baptizari convenit , Alex. Alens . to . 4. de sacrament . Baptis . q. 8. Mem. 12. resol . — Donatum sunt hae sententiae latae , quod confessus sit se rebaptizasse , &c. quod ab ecclesia alienum est . Optatus , l. 1. de schism . Donat idem lib. 5. de circumcisione dicit — semel enim factum servat salutem : si iterum fiat , potest afferre perniciem : sic & baptisma Christianorum &c. confert gratiam ; si repetatur , facit vitae jacturam . -de hoc lavacro dixit , Qui semel lotus est , non habet iterum necessitatem lavandi : qui semel dixit , prohib●it iterum fieri — haec sententia generalis est , non specialis — ibsit ut lotum revocemus ad sontem — absit ut iteremus quod semel est , aut duplicemus quod uoum est ; semel ergo lavacrum inimus , semel delicta diluuntur , quia ea iterari non oporter . Tertul de bapt . c. 15. Baptisma salutaris aquae significatur , quod semel scilicet sumitur , nec rursus iteratur . Cypr. l. 2. ep . 3. ad Caecilium , vid. & Augustinum ep . 173. Crisp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Epiph. quo . sup . Iuxta fores templi , in latere quod opponitur meridiei — ingressus templi ad Orientem era● more primum occurrebat &c. Vatabl. in 1 Reg , 7. 39. — Ezek 36. 25. Ephes. 5. 25. A● 2. 38. 1 Pet. 3. 21. Rom. 8. 1. Eph. 5. 26. Ti● . 3. 5. 1 Pet. 3. 21. Baptismo quidem homo totus abluitur , sed dum isto posica vivit in secalo , humanis affectibus terram velut pedibas calcans , &c. undedicat dimitte nobis debita nostra , ac sic etiam mandatur ab eo , qui pedes l●it discipulis suis , nec desinit interpellare pro nobis . Aug. tract . 37. in Ioh. Baptisma●●●●cam haptizat● omnes in Christo regenerans est ; sicut unus Deus , acfides unica ●●omnibus fide●ter confitendum . quod celebratum in aquâ , in nomine Patris , & filii , & Spiritus sancti , credimus tam adultis , quim paroulis c●muniter perfectum remedium ad sasutem . vid notas in concil . Viern . Oecumen . 15. Severin . Bin. Concil . to 2. — Denique vos qui baptisma quasi libentèr duplicare contenditis , si datis alterum baptisma , date alteram fidem : si dais alteram fidem , date & alterum Christum : si datis alterum Christum , date alterum Deum . Uoum Deum esse negare non potestis , ue in Marcionis foveas incidatis : ergo Deus unus est ; de uno Deo unus est Christas . Qui rebaptizatur , jam Christianus fuerat : quomodo dici potest iterum Christianus & c ? Optatus . ●●ntr . Parm. Donatist . l. 5. See that which hath been said , part 1. animadvers , on liberty of prophes . p. 244 245 , Num 32 , 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 De Dieu . q. f. 2 Tim. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 
A58207	----	An antidote against Anabaptism, in a reply to the plea for Anabaptists: or Animadversions on that part of the libertie of prophesying which sect. 18. p. 223. beareth this title: A particular consideration of the opinion of the Anabaptists. Together with a survey of the controverted points concerning 1. Infant baptism. 2. Pretended necessitie of dipping. 3. The dangerous practice of rebaptizing. By Jo. Reading, B.D. and sometimes student of Magdalen Hall in Oxford. Reading, John, 1588-1667. 1654 Approx. 526 KB of XML-encoded text transcribed from 115 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A58207 Wing R444 ESTC R214734 99826813 99826813 31222 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58207) Transcribed from: (Early English Books Online ; image set 31222) Images scanned from microfilm: (Early English books, 1641-1700 ; 1769:45) An antidote against Anabaptism, in a reply to the plea for Anabaptists: or Animadversions on that part of the libertie of prophesying which sect. 18. p. 223. beareth this title: A particular consideration of the opinion of the Anabaptists. Together with a survey of the controverted points concerning 1. Infant baptism. 2. Pretended necessitie of dipping. 3. The dangerous practice of rebaptizing. By Jo. Reading, B.D. and sometimes student of Magdalen Hall in Oxford. Reading, John, 1588-1667. [16], 204 p. printed by Tho. Newcomb, for Simon York, and Richard Barley, dwelling in Dover, London : 1654. The words "1. Infant .. rebaptizing." are bracketed together on title page. Reproduction of the original in the Trinity College (University of Cambridge) Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Baptism -- Early works to 1800. Infant baptism -- Early works to 1800. Anabaptists -- Controversial literature -- Early works to 1800. 2002-05 TCP Assigned for keying and markup 2002-06 Aptara Keyed and coded from ProQuest page images 2002-07 John Latta Sampled and proofread 2006-01 Aptara Rekeyed and resubmitted 2007-01 Ali Jakobson Sampled and proofread 2007-01 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion AN ANTIDOTE AGAINST ANABAPTISM , IN A Reply to the Plea for Anabaptists : OR ANIMADVERSIONS On that part of the Libertie of Prophesying Which Sect. 18. p. 223. beareth this Title : A Particular Consideration of the Opinion of the ANABAPTISTS . Together with a Survey of the controverted points Concerning 1. Infant-baptism . 2. Pretended necessitie of Dipping . 3. The dangerous practice of Rebaptizing . By IO. READING , B. D. and sometimes Student of Magdalen Hall in OXFORD . LACTANT . LIB . V. CAP. I. Quid igitur ? operám ne perdemus ? minimè . Nam si lucrari hos à morte ad quam concitatissime tendunt , non potuerimus , si ab illo itinere devio , ad vitam , lucemque revocare , quoniam ipsi saluti suae repugnant , nostros tamen confirmabimus . LONDON , Printed by Tho. Newcomb , for Simon York , and Richard Barley , dwelling in Dover , 1654. Collegium S. S. et Individuoe Trinitatis in Academiâ Cantabrigiensi Trinity College coat of arms To the Right Worshipful Sir WILLIAM BROCKMAN KNIGHT ; And to his truly vertuous Lady The LADY ANNE BROCKMAN . THIS Antiphrastical age perverting terms to contrary meanings , calling Truth Falshood , Falshood Truth , Vertue Vice , and Vice Vertue , &c ▪ not only minds us of Ephesian Wolves and spekers of a perverse things , but evidently shews , that the time of which the Apostle warned , is not instant but extant . The deaf Add●rs will not be charmed , or hearing b endure sound doctrine ( c that 's bitter to the wicked ) but after their own lusts heap up to themselves Teachers ( like Ieroboams d Priests of the lowest of the people ) having itching ears . e We have so much experience hereof , that we cannot but know that for the loud-crying sins of this Nation proceeding from contempt of his Word and Ministry , f the Lord hath smitten many tongues and ears with a worse then g Egyptian plague , a spiritual h botch , scab , incurable itch , madness , blindness and astonishment of heart , so that they i hate the light and learning , k because they would have all like themselves , that their ignorance might lie hid in one common darkness , unreproved , undiscovered ; all which like a shril Trumpet from the clouds of heaven , sounding lowder and lowder , gives the alarm to all faithful Ministers to l take heed to themselves and to all the flock over which the H. Ghost hath made them overseers : spiritually furnished , like those repairers of the Temple , both for m building and defence , taking to them the whole n armour of God , that they may be able to stand . I may safely say , no one age ever felt such various oppositions of truth ; Satan seeming in former times but to skirmish , but now to storm the o beloved City and Tents of the Saints with all his Legions of errours drawn up into one body : of all which none more infe●t or hinder our work , then those Moabites and Ammonites ; p who contrary to Gods ordinance , have intruded into the work of the Temple , pretending to build with us ; saying with those enemies of Israel , q We seek your God as ye do . Now the noon-tide Devil is on the Stage in his last scene , whose part is ( if it r were possible ) to deceive the very Elect. To which no ordinary dress can now fit him or his Ministers ; it must be ( and so is ) some close semblance of sanctimony , in which the Saints delight ; without which Satan could not easily take them , with which he often doth ; whilst s incautiously credulous , they are deceived by those whom they esteemed t good . The hunters of Ostriches used to dress themselves up with their feathers , imitate their motions , and scatter grains of seeds before them ; so the false u Apostles , deceitful workers , seduce by transforming themselves into Apostles of Christ , Ministers of righteousness ; scattering out of their delightful bags , seeds of dangerous Heresies and Schisms . Why I undertook this polemical task , you know who were present at my first imbarquing in this controversie ; as also many of my reverend brethren , who afterwards importuned me to the first part hereof . If any ask , why it comes out so late to publike view ? let the false u Zibaes answer ; I can conjecture but not resolve ; it is now about two years since it was much desired , fairly promised , and accordingly sent to one Press ; where the x children were come to the birth and there was no strength to bring forth . Why I write after so many , so much more able to defend the truth , might possibly put me to the Oratours quaere y What is left for me to do ? but new adversaries arising , giving fresh assaults , and impudently affronting and challenging me in my publike charge to answer them ; what could I have answered the Lord , if seeing the Wolf coming into the fold , I had withdrawn or betrayed the souls of my Auditors ; who might possibly have thought our cause deserted , for which none durst plead . All lovers of truth owe it respective defence : and too much caution cannot be in things of so great moment as salvation of z souls . No man rationally asketh , What need we two eyes who can see with one ? I am far from pleading universality for defence , or multitudes for Patronage of truth : let our adversaries reckon themselves many , and think that — Ill●s Defendit numerus , junctaeque umbone Phalanges ▪ They have many Writers ; but if the cause be weighed by Scripture and solid reason , then as a Elisha said , they are more with us then with them : yet I heartily wish that many more would shew themselves on our part , and neither betray the truth by their silence , who can seasonably and ably speak in its defence , nor encourage the adversaries thereof by such a Laodice●●-like lukewarmness as shews a dangerous symptome of neutralitie . For my part I cannot but be conscious of much disabilitie , yet dare not but endeavour to defend the b truth : for this , let whoso will condemn or acquit me ; God is all-sufficient . Such as these endeavours are , I submit to the judgment of the c Church of God , the pillar of truth , and dedicate them to you who love the truth ; and by Gods assistance d will not be negligent to put you alwayes in remembrance of these things , though you know them , and be established in the present truth ; yea , I think it meet , as long as I am in this Tabernacle . God alone gives the e encrease : To him be f glory in the highest , and on earth peace , good will towards men : to you and yours , constancie in the truth , and happiness temporal and eternal ; which is the daily prayer of Decemb. 8. 1653. Your faithful and affectionate Servant in the Lord Iesus JO. READING . The Preface to the Christian and Candid Reader . GGood reader know , that 〈…〉 was 〈◊〉 myself to 〈◊〉 ●or ●●iting something in ●●swer ●o ce●t●in Objections made against Paedobaptism , there came to my hand from a friend , a Treatise und●● this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Liberty of Prophesying , &c. in the 18 section where●● I finde , A p●●ticular consideration of the opinion of the Anabaptists ; In which part of this 〈◊〉 , or flowers and selected points of Divinity ; are not onely some stingy expressions , but also such a wilful or incautious collection of wilde Vines , as may cause the children of the Prophets not unjustly to cry , Mors est in ollâ . It was truly reported by some ●●●icious Divines , who 〈…〉 the same , that there are many dang●rous stumbling-block● t● weak Christians , and subtil arguments for defence and animation of the Anabaptists , being cloathed with so much wit , sophistry and learning , as indeed make the Piece a very shrewd Bug-bear , formidable to many ; yet in truth 't is not much unlike that Cuman-beast , which going up and down in a Lions ●kin , frighted many , which being pulled off , the silly Animal appeared more ridiculous then dangerous . Being therefore exhorted by sundry of my reverend brethren , to answer the Arguments herein laid down by way of Pl●● ( I hope rather tentatively , then dogmatically ) and being perswaded , that in so doing I might in a great part satisfie my engagement , the learned Author having said much more , or in more plausible terms , then ever the Anabaptists , for ought that I have ever seen or heard have yet alledged for their own opinion , I have adventured so to do . And now concerning my learned Antagonist , although I hope he let fall these things , as Boaz Re●per● , on purpose that some might for good advantage to the truth of Christ glean after him ; yet seeing he hath so sharply and strenuously pleaded against the same ; that Religion may say of her hurts on some less armed parts , Thus was I wounded in the house of my friends : And we may say in these giddy times , as Ioshua to him whom he spied with his drawn sword by Iericho , Art thou for us , or for our adversaries ? and seeing that they who for private ends and interests carry arms and ammunition to any known and professed enemies , are justly made lawful prize , at least , if taken ; we must lay by all personal interests , with a magis amica veritas ; and he ought to be patient if he meet with any more rough and unpleasing language then he useth to receive , or I love to give . Concerning this whole peece , I have no more to say , then that of Venerable Beda , concerning the Book of Bishop Iulian to the Reader , let him so gather the grapes , that he may beware of the thorn ; that is , let him in his sayings ▪ search and choose out the wholsom sense , so as with no less care he may avoid the unwholsom . He doth but plead , and so pretend to a lawfulness of biting us , from the priviledge of custom ; and so in reason must expect the like returns : If he that dresseth himself up in a Bear● skin , to make others or himself sport , be seriously baited , whom hath he to blame but himself ? What this Authours councel was , thus to write that which himself condemns , and of which he saith , it is A Doctrine justly condemned by the most ●●rts of Christians — I know not ; but do heartily wish , that if he have not yet repented of digging this pit , whereinto divers are fallen , not without great and apparent hazard to their souls , he timely may ; if he have come to some second better thoughts , he may do commendably to cover it with some seasonable endeavour , that no more may fall by the stumbling-block which he hath laid before them : I wish he would revise his own writings with some judiciary severity , as St. Augustine●peaks ●peaks , so that those things which his self liketh not in his plea , he might mark and censure : he need not be informed , but may be remembred , that true repentance is inseparably united to a sincere desire , & faithful endeavor to satisfie and make amends ; neither is he to learn what that great light of the Western Church saith : — No man , ( saith he ) that 's wise , will therefore presume to reprove me , because I reprehend my own errours : but if he shall say , I ought not to have said such things which should afterward even displease my self , he saith true , and doth as I do ; for he reprehends those very things which I also do ; for neither ought I to reprove them , if Lought to have said them : What he did in his Retractations , many good and learned men have done , because they loved Gods truth and honour more then their own reputations : and whosoever can truly say with S Peter , Thou knowest that I love thee , ought no more to be ashamed of the fruits of Repentance , then Peter was : It is no dishonor to amend , and turn to better , and therefore it cannot but be safe to give God his due honour , and security to those souls who have strayed , been misled , or scandaled by this Patronage of untruth , by acknowledging the truth , and disavowing a known errour . He denyeth Christ , who is silent for fear or favor of men , when and where he ought to speak in defence of his truth ; how much more he that doth omnes nerv●s intendere , in the opposition thereof ? possibly the Authour had some better intention and aim then appears to the Vulgar ; but 't is true , it skilleth not with what intention one doth that which is evil , and ought not to be done ; because facts are seen , but the minde is not . Let the good Reader take notice , that in the conclusion of this Plea , the advocate saith , That men have disputed against them ( the Anabaptists ) with so much weakness and confidence , that they have been encouraged in their errour more by the accidental advantages we have given them by our weak arguings , then by any truth of their cause , or excellency of their wit : And I conceive that he will think with me , that it should be a motive to him , to whom God hath given more excellency of art and nature to defend the truth which he hath opposed , lest otherwise he sacrilegiously eclipse Gods honour , by a kinde of Interposition of that body which shineth by no other light then that which God lent . If he that hid his Masters talent , so that it did neither good nor harm , yet heard his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what ( except in case of timely repentance ) may they expect , who with those many talents which their Master entrusted to them , have assisted and furnished the known enemy with arms against their Master ? Consider what I say , and the Lord give you a right understanding in all things . Lastly , I have to entreat the well-affected Reader , not to misdeem some repetitions of the same things ( in cases of such conflicts unavoidable ) wherein the adversaries often striking at the same parts , requires the same or the like wards for defence of the truth : And now the God of all grace , who hath called us into his eternal glory by Christ Iesus — make you perfect , stablish , strengthen , settle you : To him be glory and dominion for ever and ever . AMEN . AN Antidote against Anabaptisme : OR , Animadversions on that part of the liberty of Prophecying which sect . 18. pag. 2. 3. beareth this Title , A particular Consideration of the opinion of the ANABAPTISTS : — Their denying Baptisme to Infants , although it be a Doctrine justly condemned by the most sort of Christians , upon great grounds of Reason ] WE say , That denying Baptism to Infants , is justly condemned by all true Christians ; we cannot understand them to be such , who renounce their Saviour Christ by a pretended Baptisme in their rebaptizing never warranted by pre●●p● , or example in holy Scripture , or those who by their Doct●●● 〈◊〉 and make void their Baptisme by a kind of self-excommunication . Again we say , That to condemne the Doctrine of Anabapt●sts upon great grounds of Reason , seems to lay too narrow a ground , and possibly too unsound a foundation for our profession ; specially , if we consider what is here said , Sect. 10. Num. 2. concerning the pretended authority of Reason , and following his guide so far as his Reason goes along with him , — Or , which is all one , he that follows his own Reason , &c. which guidance by Divine Revelation , and I know not what other good means he meaneth , he saith , hath great advantages — But to leave ambiguities of words , and confusion of senses ; we affirm , That the word of God is our ground and guide in matters of Faith and Religion ( which even the greatest pretenders to humane authority , and undervaluers of holy Scriptures , do acknowledge in their soberer fits ) and that the Spirit of God illuminateth the elect whom he calleth , guideth , and enableth to obedience , against the dictates of carnall reason , and the corrupt affections of flesh and blood . If he mean any other Divine Revelation then that which is consonant to the known and invariable Rule of Gods word , I know not what greater advantage Satan could desire for leading beguiled souls to hell blindfold , then to find them following their own reason , and putting their salvations upon pretended revelations , our faith is on Gods truth , not humane Reason ; which , in this life , is not so absolutely purged from the contagion of sin , ignorance and error , since the Apostles being furnished with infallibility of Spirit , but that it is subject to some errors : and therefore though we disclaim all blind obedience to man in acts of Religion , yet we submit to God in believing every thing which he saith ; adoring his Truth , which we cannot by any strength of humane Reason examine . Moreover we say , seeing that only may , and can be the ground of our Faith , which cannot erre , or be false ; and seeing that we are built upon the foundation of the Apostles and Prophets , Iesus Christ himself being the chief Corner-stone , Ephes. 2. ●0 . we cannot consent to be taken off from that infallible certainty , and to be set upon the moveable and loose sand of onely Great grounds of Reason , or any thing lesse known , certain , and infallible then the holy word of God , which we know cannot deceive us . It will neither be unpleasant nor unprofitable to draw a short Scheme of plea for each party , the result of which possibly may be , that though they be deceived , yet they have so great excuse on their side , &c. ] Surely unpleasing to God it is to make sport with matters of so high concernment , and to play with holy things ( for so this plea must be , except you are in earnest for the Anabaptists ) or for ●ear or favour of men , so to temporize , as thereby to endanger ( as much as you can ) the Cause and Truth of Christ. And how it can be either pleasing to any good Christian , which displeaseth God , or profitable which causeth any to erre from the truth in pleading for that which you acknowledge to be a Doctrine justly condemned — I confesse I understand not . Possibly Ioash would here have replied to such a short Scheme of plea , — Will ye plead for Baal ? That their error is not impudent or v●●cible . ] To say an impudent error , is but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and impropriety of speech , which in more exact expression I suppose you would render , they are not impudent in defence of their error ; If so , I onely appeale to experience . As for that which you say — They have so great excuse on their side , that their error is not — vincible , seems a contradiction in the adject ; who believes any error to be invincible , who believeth that Christ ( the Truth . Iohn 14. 6. ) hath sufficiently delivered that heavenly light in the Gospel , which ( though God permit it sometimes to be clowded ) shall shine clear , and the gates of Hell shall not prevail against it ; but it shall put to flight and overcome every darkness of error , specially in things pernitious , and about the foundation . I say not , to the sense of those whom God justly giveth over to strong delusions , tha● they may perish who receive not the love of the truth that they might be saved ; but to the Goshen and Israel of God , appointed to salvation : How else should it be , that our faith should be the Victory that overcometh the world , except it be in the invincible truth and faith in him who h●th overcome the world ? Iohn 16. 33. For by World , Christ here meaneth and com●re●en●eth leth all that which is contrary to the salvation of the Elect , specially those falsehoods and errors , which Satan by any means broacheth to corrupt and overthrow the true Faith. See Heb. 11. 1 , &c. Mat. 16. 8. The Baptisme of Infants rests wholly on this Discourse . ] If that were true , your plea for A●abaptists were lesse condemnable ; but the contrary will appeare in due place . But whether they have originall sin or no — ] Indeed the Pelagians ( an old Sect of Hereticks ) denied that Infants were born in originall sin : And Celestius affirmed , That Adams sin hurt onely himself , but not mankind . And others , that Infants are born in the same state in which Adam was before his transgression : But the holy Scripture plainly condemnes this Heresie . See Iob 14. 4. Psalm 51. 5. Iohn 3. 5. 1 Cor. 15 50. Rom. 5. 12. 1 or . 15. 22. Eph. 2. 3. So do all the Reformed Churches , and Papists too , vid. Bellar. l. 4. de amissione gratiae , & stat . peccati . Besides woful experience teaching us ▪ that children die ▪ demonstrateth , that they brought that guilt into the world with them which subjected them to the sentence of death , and participation of the punishment of Adams sin , which could not be , except they were partakers of his guilt , because God is just . That they have contracted the guilt of Adams sin , you confesse , pag ▪ 230. Num 16. — Infants cannot by any act of their own , promote the hope of their own salvation , which men of reason and choyce may , by acts of vertue and election . Faith and hope of salvation are not of our selves , but the gift of God , Eph. ● . 8. And what hope infants have or acts of reason , how God applieth the merit of Christ● to Infants , who became an infant that he might also save them ; is a secret u●known to me and therefore I do neither anxiously enquire , nor rashly determine . That men of reason and choyce may promote their hope of salvation by acts of Vertue and Election , must cautiously be understood ; seeing they neither can do any thing hereto , as they have reason or election ; both which are naturall ▪ and so corrupted , that they are utterly inactive to any moral good , without the help of Gods preventing and quickning grace supervenient . The Scr●pture is expresse : You hath he quickned who were dead in trespasses and sins , — and were by nature the children of wrath , even as others , &c. It is neither of him that willeth , nor of him that runneth , but of God that sheweth mercy . — And where he said , Work out , or finish your salvation , — we may not think it dependeth on our works , or of our own ability ; for , saith he , it is God which worketh in you both to wil and to do , of his good pleasure . Lest we should think our selves excused from our uttermost endevour , whom he hath made voluntary agents , and in some part repaired in our regeneration , he requireth that we work , that we receive not that grace in vain , that we so run that we may attain ; yet that we may not think that this is , or can be by any choice or ability of our own , he telleth us presently , it is God which worketh in us , all which he requireth of us ; and so good works which follow the ●ustified person , being fruits of our calling and election , give us a comfortable hope thereof . Yet is it most true that God alone according to his abundant mercy ( not our merit ) hath begotten us ag●in to a lively hope , 1 Pet. 1. 3. and that if we do these things , we shall never fall . You say again , That God requires nothing on mans part , but that its efficacy be not hindred . ] This Proposition , though plausible , yet is unsound , as may appear by that which hath been said : to which I add ; It is indeed required , that we do not ponere obicem , by unbeliefe , impenitency , contempt of Gods ordinance , &c. but he that saith , Cease to do evill , saith also , Learn to do well . So the Apostle exhorteth — To give all diligence to make your calling and election sure : for if ye do these things ye shall never fall . And indeed this is the end of our implantation into Christ by Baptism , that we should walk in newness of life ; and no doubt● but God requireth of his Israel , that they should not quench the Spirit , or ponere obicem , in that he said , Circumcise therefore the foreskin of your heart , and harden your necks no more , Deut. 10. 16. Yet he requireth them to fear the Lord their God , to walk in all his ways , — to keep all the commandements of the Lord — v. 12. 13. And into the same covenant are children admitted by baptism , which bindeth them on their first abilities to perform the same , though for the present they are no more active then circumcised Infants were , who were received and sealed into the present covenant of future faith and obedience . Then ( you say ) there is a necessity that they should be brought to baptism , there being an absolute exclusion of all persons unbaptized . ] There is a necessity of Baptism in respect of Gods ordinance , which bindeth us to administer it : but we affirm not such a necessitatem medii , that all they should be absolutely excluded from the Kingdom of Heaven , who die without baptism , as many infants do . That uncharitable opinion we leave to the maintainers therof , we have no warrant so to judge : and therefore we say , that not the bare privation , but the contempt of the Sacrament cond●mneth ; of which Infants cannot be guilty . So that if you clearly mean a necessitatem medii in respect of the externall ministry of man , your Proposition is not true , nor owned by us : but if you mean a necessity in respect of our duty in baptizing infants , or their spirituall baptisme by regeneration , we so farre consent ; but then we cannot excuse your medium for an homonomia , which concludeth not an absolute exclusion of all persons unbaptized ; is apparently fals , in the example of the ●enitent Thiefe , saved but not baptized , and in charity to be concluded so , in elect children dying before they are baptized : so that if our Arguments for baptizing children were no better , you might confidently say as you do in the Epilog●e of your Plea , They have been encouraged in their error more by — our weak arguings● then by any truth of their cause , or excellency of their wit. You say — Internall ( means of bringing them to an eternall happiness ) they have none : for grace being an improvement and heightning the faculties of Nature , in order to an heightned and supernaturall end , grace hath no influence , or efficacy upon their faculties , who can do no naturall acts of understanding — ] What acts of understanding elect Infants dying have , I cannot determine , but I am confident all considering Readers will abominate and loath this bold and uncharitable censure . Who admitted you into the secret of God● councel , concerning the state of Infants , whom either he preserveth to age , or taketh away before they could be baptized ? It is better resolved , toa worse end , by your self , p. 231. Num. 16. Many thousand ways there are by which God can bring any reasonable soul unto himself . — And here in the very next place you affirm , That God hath made a promise of the holy Ghost to Infants as well as to men . — Reconcile these two , and your self to your self , if you can . First , you say , — Grace hath no influence or efficacy upon their faculties , who can do no naturall acts of understanding : And next you affirm , that God hath made a promise of the holy Ghost to Infants as well as to men . I demand , Doth God perform every one of his promises ? Do you mean by the Holy Ghost , the gi●ts and graces of Gods holy Spirit regenerating the elect to the Kingdome of Heaven ? Can any be saved without such grace ? can the holy Ghost be inactive , and without effectuall influence in any soul ? Doth God give in his good time , and measure , his grace of Regeneration to all the elect ▪ that is , a powerful influence on them to regenerate , sanctifie , and finally save them ? Doth God save any Infants ? These things being concluded on , I would fain learn how it can be true , that children have no internall means of salvation : or that Gods Spirit hath no influence upon their faculties ? Doth the reasonable soul of an Infant express an admirable influence on the bodily faculties , by a naturall instinct for its preservation ; and shall not the Creator , the Spirit of Almighty God , have much more active influence on the soul of the elect to save it , though there appear none , or very slender acts of understanding to the judgement and sense of man. This your Proposition will appear false , if we consider infants circumcision ; those could do as few acts of understanding , as infants now can : neither can any man without high impiety affirm , that Gods grace had no influence or efficacy on them whom he did not in vain command to be sealed into his covenant . It is well observed by our party , that the Sacraments are not bare resemblances , or memorials of things past , neither naked signes or testimonies of grace received ; but also Canales grati●● , whereby God ordinarily deriveth to us those Rivers of living Water● Ioh 7. 3. and both delivereth and sealeth unto us the grace which they represent ; so that these holy signes are not empty , void of , or without the things signified , although the things are received after one manner , and the signes after another ; one is given by God alone , without the observation and knowledge of man , and the other onely by the ministry of man , and before men : As at first Iohn Baptist baptized with water , and Christ baptized with the holy Ghost , though he baptized not with water , but his Disciples and substi●utes ; neither did Iohn baptize with the holy Ghost , but Christ : So is it now , ●hrist baptizeth elect infants by the secret i●fluence of his holy Spirit , the fruits whereof appear in their season , and his Ministers , according to his appointment , baptize with water . To all this ( you say ) the Anabaptists give a soft and gentle answer . ] Sure you do but , herein , la●dando praecipere● and by saying they do so , rather shew them what they should do , then us , what they do . M. Fisher in his Position at the Disputation at Ashford in Kent , stiled the maintainers of Pedobaptism , an evill and adulterous generation . this is one of their soft and gentle answers . Mr. Francis Cornwell in his Sermon at Crambrook in Ke●t , called Pedobaptism an Antichristi●n I●novation , a humane Tr●●ition &c. Mr. Cha. Bl●ckwood , Title-page , calleth his Pamphlet agai●st us , The storming of Antichrist . Iohn Spislbury calleth Pedobaptism , Baptism administred and received in a false Antichristian estate , and by the power of Antichrist . Edward Barber calleth it Antichristian and abominable . And before he saith , concerning Mark 10. 14. This place is put in to be read at the sprinkling of children , for the Whore hath sweet words , &c. Is this , as you say for your Clients , to give a soft and gentle answer ? or a Boyish manner of contest , to call Whore , and all ill names , where they have not other power to prevail ? Let all judge who have any sense of humanity , whe●her this be a soft and gentle answer , to call his mother Whore , and the worst of such , Antichristian : whereas in spight of calumnies , with other reformed Churches , the Church of England hath excluded Popery , and what she could , banished that mysticall Whore out of her communion . But this is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to conclude their Scene where they have no evicting reason against that which they dislike to pronounce it Antichristian . And who is so ready to cast this odious Livery upon others , as the most Antichristian ? I might hereto add many more the like instances of Railers at Infant-baptism , calling it ▪ Idolatrous , of the Dragon and Beast , none other then a ceremony of Antichrist , a Satanicall Institution , &c. but that we have too much of our own at home . It is the quality of the Beast to open his mouth unto blasphemy against God , to blaspheme his Name and his Tabernacle and them that dwell in Heaven : But we like not our cause the worse , because such rail at it ; but wish them to consider where the Railers place shall be , 1 Cor. 6. 1● . You say — The Argument from Circumcision is invalid upon infinite Considerations . ] Pag. 228. Num. 13. It will , I doubt not at last prove so strong , that neither you , nor any other Advocates shall ever be able to over-throw it : for that which circumcision was in the Old Testament , Baptism is in the New , which succeeded it , and hath the same end and use , that is , to be a seal of the Righteousnesse of Faith , Rom 4. 11. the same Faith in the same Christ : and there●ore the Apostle tells t●e Colossians that they w●re Circumcised in Christ , — in that they were buried with him in Baptism : so that Baptism is our Circumcision , or Sacrament , whereby the same things are confer●ed and confirmed : an in-let for us into the visible Church of Christ , a Seal of the Covenant of Grace , and free remission of sins by Faith in him into whom it implanteth us . But you say , Figures and Types prove nothing , unless a Commandement go along with them , or some express to signifie such to be their purpose . ] We answer , 1. They signifie something which is their end ; and the argument à typo ad veritatem , holds good from the signes in the Law , to the things signified in the Gospel : as Children were typically baptized under the law , under the Cloud , and in the red Sea , ● Cor. 10. 1 , &c. and their washing with rain from the cloud , prefigured our washing in Baptism , and by the Spirit . And the red Sea , in which the Aegyptians were drowned , and Israel saved , was an Emblem of Christs blood , in which all our ghostly enemies are drowned , and we saved . 2. Here is a meer ignoratio elenchi , and mistake of the question in hand , which is not whether Circumcision were a type and figure of Baptisme , but whether Baptisme so succeed Circumcision , as a Seal of the Righteousnesse of Faith. That such sorts of persons ( to wit , young and old ) within the covenants , as had right to the one , have the like right to the other , which we affirm . 3. Where you say , Vnless a Commandment go along with them , &c ▪ First , we say , that where the question is mistaken , we are not in reason bound to answer untill it be rightly stated , and so may wave all that you infer concerning the D●luge & Paschal Lamb ▪ &c. as meerly impertinent to our present controversie . Secondly , concerning a command for baptizing , you doubt not , nor we for baptizing of Infants ; seeing that where the Reason and Equity of the Law remains , there the Law , for substance , is still in force , though not for every circumstance : Now nothing can reasonably be alledged , why children have lesse use of Reason now , then they who then lived , had ●nder the Law ; or why they should for present want of the use of reason , be now lesse capable of the Seal of the Righteousness of Faith , then they were who lived under the Law ? But you say further , — Supposing a correspondence of Analogie between Circumcision and Baptism , yet there is no correspondence of Identitie . This Bull deserves some baiting , were we not treating of sacred things ; therefore I onely say , If correspondence i●port answering unto , in some similitude and likeness , ther● can be no correspondence of identity , for no like is identically the same with that to which it is like . For although it were granted that both of them ( Circumcision and Baptis● ) did consign the Covenant of Faith. ] Speak you this as a matter doubtfull ? Is not the Scripture evident ? Do you also call the truth thereof in question ? See Rom. 4. 11. There is nothing in the circumstance of childrens being circumcised , that so concerns that mystery , but that i● might very well be given to children , and yet baptism to men of reason . ] This Argument is a childish caption : We say that Baptism succeeded Circumcision in substance , not in circumstance ; in the end and use , as hath been said , and whereof we shall say more anon : To what purpose do you argue from the circumstance ? But you say , Circumcision left a Character in the flesh , which being imprinted upon Infants , did it work upon them when they came to age ? ] We answer : 1. That the word Character may be taken for any sign , or note distinguishing one thing from another : so Baptism may be also said to be a character , distinguishing Christians from unbelievers , not as an absolute quality , but as a relative thing : as ● tessera militaris by which God wil own his who fight under the Banner of Christ , and by which the baptized have a comfortable assurance that they are marked for the children of God when they believe in Christ , according as it is written , — In whom also after that ye beleeved , ye were sealed with that holy Spirit of promise ; which is the earnest of our I●heritance . — 2. Your instance importeth onely ● circumstantiall , not a substantiall diff●rence : Now the variety of signes vary not the thing signified : It is the same Christ , the same Faith , under the Gospel and under the Law ; though the Sacraments by God appointed for the one and for the other , were much different : And the ends of Circumcision and Baptism are the same ; to implant us into Christs visible Church ; to be an in-let and door to the same ; to seal up the admitted to faith , repentance , mortification , and newness of life : which work is as truly done to the baptized Christian when he cometh to age as it was to the Israelite circumcised , to wit , to and in them that believed and repented ; to others the work was so farre from being done , that t●at very seal of Gods Covenant which they bare in their flesh , served for a witnesse against the soul of the ●ovenant-breaker to his greater condemnation : and so it is proportionably with the baptized Apostate : which may be a warning to your Clients , to repent before it be too late . You say again , — It is requisite that the persons baptized should be capable of Reason , that they may be capable both of the word of the Sacrament , and the impress made upon the Spirit . ] We answer : 1. This weakly follows from unsound premises ; was there no word added to Circumcision ? How doth that appear ? Was there not a word of Institution ? Genes . 17. 10 , 11 , 12. Was not the reason of the Covenant declared to Abraham ? Did not he , and others , preach the same to all of age to be circumcised , as Proselytes , and to the circumcised infants when they came to age capable of Doctrine ? so doe we to the baptized : but to persons of years we preach the Gospel first , and then baptize them ; infants we baptize first , and instruct them when they come to be capable . 2. That it is requisite that the persons baptized should be capable of Reason , that they may be capable both of the word , &c. ] We say 〈◊〉 also , they m●st be capable of Reason , either in act , that they may presently understand t●ose things ; or in habit , that they may afterward understand the same ; to what end else should we baptize infants , or why were they circumcised into future faith , repentance , and newness of life ? We utterly dislike Popish baptizing of Bels , Churches , Altars , &c. 3. We say further . That Covenants between man and man , require that both parties expressly understand & know the tenour , substance , and particulars of the same ; but in Covenants between God and his Creatures , that Rule doth not universally hold ; for here God stipulateth and principally transacteth with the creature according t● that which he will have done , or do in , or by them . So he established his Covenant with Noah and his seed after him , and with every living creature , the Fowle , Cattell , Beasts , &c. Gen. 9. 10. How much more rationally may ●e make covenant with infants , though yet without the actuall use of reason ? Again , sometimes such covenants are made between men , as that the parent or parents covenant for , or in stead of their children because they are not yet of age to understand the words and purport of the covenant , and it standeth good . How much rather may God covenant with an infant , whose mouth and Advocate , Christ Jesus , said expressly , Suff●r little children to come unto me , and forbid them not , for of such is the Kingdom of Heaven , Mark 1● . 14 ▪ Luke 18. 16. I demand , quo jure , by what right is the Kingdom of Heaven theirs ? What , by descent from naturall parents ? Nay , but that which is born of the flesh , is flesh , John 3. 6. And fl●sh and blood cannot inherit the Kingdom of God , 1 Cor. 15. 50. It must therefore be by the free covenant of God with them , out of which it can belong to none by right of any infant-innocency , seeing all are conceived and born in sin , the children of wrath , but for the grace and covenant of God with them , which they yet understand not , yet is it valid and eff●ctuall to their salvation , as we may also understand in case of Circumcision , in which the circumcised Child understood as little what was said , or done , as the baptized infant now doth , and yet it was Gods covenant with them , Gen. 17. 7 ▪ 10 , 11 , 12. and effectual for them . To conclude , if you mean that it is requisite that none should be admitted to bap●ism , but those that have the actuall use of reason , that is , men and women of years , you beg the question . — of the Sacrament , and the impress made upon the Spirit . ] Concerning a Character or impress set upon the baptized , the Schoolmen and Jesuits have moved sundry questions : whether it be an absolute or relative quality , which yet they say , sticks fast upon them also that are in hell ? Whether it be an ●ns rationis , or a relatio realis ? Whether a quality , action , or passion ? And if a quality , of what kind it is ? Whether the subject thereof be the soul , or some active or passive faculty thereof ? Whether it be a figure or form ? Whether the Sacraments of the old Testament made the like impress ? &c. In all which , and the like vain speculations , we may not unprofitably note the just judgment of God , giving them over to unfruitfull delusions , who forsaking the true and constant light of his holy word , give themselves over to follow the ignes fatuos of their own fancies . I hope you are not of their sense , though you mention this impress . Concerning the seal of our implantation into Christ ▪ I have spoken a little before ; and onely add , that we receive grace , and the obsignation thereof , but are not sensible of all , untill we receive a greater measure , — that we might know the things that are freely given unto us of God. Since therefore ( say you ) the reason of this parity does wholly fail , there is nothing left to inferre a necessity of complying in this circumstance of age any more then in the other annexes of the type . ] It wholly holds in substance for ought you have said to the contrary : and therefore your following instances are frivolous . As concerning baptizing the eighth day , we answer , 1. That whereas God appointed no set day for baptism , we have the greater liberty to do it at the most convenient season , on the first , second , third , fourth , &c. or on any day , so that we neither contemn Gods ordinance , nor unnecessarily delay it . 2. As hath been noted , baptism suc●●eded circum●ision , not in every circumstance , but in the thing signified , in the end and use . 3. This your argument is a fallacious and childish caption : à fallacia accidentis , from the subject to the accident , from the substance to the circumstance , as the learned Dr. Featly observeth , such a fallacy is this . What the Jews were comm●nded in the fourth Commandement , that we Christians are bound to perform : But the Jews were commanded to keep holy the seventh day from the creation ; Therefore we Christians are bound to keep that day . Such is this Paralogism . If Baptisme succeeded Circumcision , then children ought to be baptized the eight day : it no more followeth , then that children ought to be baptized in the same part where th●y were circumcised : it will follow rather , That because Circumcision was administred to the infant as soon as it was capable thereof , or could receive the Sacrament without danger , therefore children ought to be baptized as soon as conveniently they may . But you say , The case is clear in the Bishops question to Cyprian , for why shall not infants be baptized just upon the eighth day , as well as circumcised ? If the correspondence of the Rites be an Argument to inferre one circumstance which is impertinent and accidentall to the mysteriousnesse of the Rite , why shall it not inferre all ? ] The case is as clear in the Question of Fidus the Presbyter , ( whom you call Bishop ) as it is in your objecting it . Fidus made a querie , or rather affirmed , that Infants ought not to be baptized on the second or third day , but that the law of ancient circumcision ought to be considered ; so that he thought the new● born infant might not be baptized within , ●r before the eig●●h day : Cyprian answereth : There is one e●uality of the Divine gift to all , whether they are in●ants or old men : for as God is no accepter of persons , so neither is he of ages , bu● he shews himself in an even-ballanced equality , alike to ●ll , as to their attaining heavenly grace — if to grievous offenders , and to those who have before that much sinned against God — and no man is prohibited baptism and grace , how much less ought the infant to be prohibited , who being new-born , hath committed no sin , onely that in Adam . — He hath in his first nativity been infected with the contagion of ancient death . But concerning the cause of infants who you say are not to be baptized at two or three dayes old , and that we are to consider the law of ancient circumcision , so that y●u think that a child born may not be baptized before the eighth day ; all that were in our Councell are of a far different judgment ; for no man consenteth to that which you thought was to be done : but we all rather judged , that the mer●y and grace of God is to be de●ed ●o no man born . Let the Reader judge bow clear the case is in the Bishops question to Cypri●n . To the rest of your Arguments we say you dispute ex non concessis : We do not say that ●●e correspondence of Rites inferre the circumstances , but the substance● but errors are fruitfull , and one absurdity grante● , many easily follow . For that you say from your own fancy , which you run away withall . And then also f●m●les must not be baptized , because they were not ci●cumcised . ] We answer , 1. As we have said before , baptism succeeded circumcision not in every circumstance ( which your selves justi●ie in that you baptize women ) but in the substance , the thing signified , the end and use : or as others say , in the inward mystery , in the promises , in use , in effects . 2. God expressly ●estrained circumcision to males , Gen. 17. 10 , 1● , 14. y●t the females were comprehended in the males : and to be born of circumcised parents ▪ was to them in 〈◊〉 of circumcision , and so were they born to God , and in his account Daughters of Abraham , Luke 13. 16. and so within his covenant of grace and mercy : and the sealing of males was then limited to the eighth day ; but now in baptism the circumstances of sex , age , and a fixed day , are not expressly mentioned , but we have a generall commandement to baptize all , without exception to any time , sex , or age . 3. Though women were not capable of circumcision , and therefore it was not enjoyned them , yet the female is as capable of baptism as the male , and therefore without exception to sex , they who are all one in Christs account , must equally be baptized into him . 4. Circumcision and Baptism agreeing in substance , did yet differ in many circumstances . First , in the Rite or Ceremony . Secondly , in the manner of signifying : For Circumcision held out grace in the Messias then to come ; but baptism presenteth it in Christ exhibited . Thirdly , in the particular testimony annexed to make good the promise : for then God promised , not onely a covenant with his Church , but a p●culiar place for the same , the land of Ca●aan , untill the coming of the promised Seed : but baptism hath no particular promise of this , or that fixed place . Fourthly , in the manner of binding ; Circumcision did oblige the circumcised to the observation of the whole Law , Morall , Ceremoniall , and Judiciall : but baptism bindeth us onely to the observation of the Morall ●aw ; that is , faith , repentance , and newness of life , according to the holy Rule of Gods will revealed in the Moral Law , from the curse whereof , in respect of non-performance , we are delivered in Christ , into whom we are baptized . Fifthly , in their appointed continuance ; Circumcision was appointed onely for Abrahams posterity ; and to continue onely unto the coming of Christ : but baptism was instituted for all Nations and times unto the worlds end ▪ Lastly , in circumstance of sex and age , so far as circumcision was limited to males and the eighth day . So that to argue , as you do , from the substance to the circumstance , or that which is accidentall , is fallacious , and captious , as hath been shewed . You say — Therefore as Infants were circumcised , so spirituall Infants shall be baptized &c. ] This you think a right understanding of the business ; after your shu●●ling together many strange impertinencies , to tell us of baptizing spirituall Infants . To which we answer : If you mean by Spirituall Infants , such as are born again of water and the holy Ghost , then you would have them twice regenerate or born : If you mean Believers onely , ( for in reason you cannot call an unbeliever or wicked person a spirituall infant ) then I would fain learn by what discerning spirit you can know when , and whom to baptize , and whom to put by ; or which infant , according to the flesh , is not a spiritual infant , by the spirit of regeneration : If you say that those who are of years , profess faith and repentance , and therefore are to be baptized , it is easily rejoined ; what ere they professe , they may be hypocrites , and then no more spirituall Infants then Iudas or Simon Magus were . If you say that in charity you take them for spirituall : I answer , That an opinion that may be so easily false , and in which any man without speciall revelation may be deceived , is a very unproportionable ground of so sharp a controversie , as causeth your Clients to forsake the Church of Christ. Next , I say , had you but as much charity towards infants , whom no actuall sins have yet stained , you would as freely judge them spirituall infants , and so , by your own Principle , to be baptized , as those of years , of whom possibly you may know much evill , without all controversie they have many sins to be repented of ; and why should you not afford harmless Infants who cannot dissemble , as much charity as you do to many hypocrites , of whose spirituall regeneration , or being spirituall Infants , you cannot be certain ? And this seems to have been the sense of the primitive Church , for in the age next to the Apostles , they gave to all baptized persons milk and honey , to represent unto them their duty , that though in age of understanding they were men , yet they were babes in Christ , and children in malice , &c. ] Indeed we read of such a custome in Tertullians time , but that was two hundred years after Christ : but I find not the sense of the Church therein by him expressed to your purpose . And Hierom mentioneth the same custom , but giveth no such sense as you pretend to ; it being well known that he was for Infant-baptism . And it appears not by any thing you here cite or say , that such a custom proveth any thing against Baptism of Infants , for whom milk and hony is fitter nourishment then for the strong , 1 ●orinth . 3. 2. Hebr. 5. 12 , 13. Your other conjecture is but feebly grounded ; yet you say , But to infer the sense of the Pedo-baptists is so weak a manner of arguing , that Augustine , whose device it was ( and men use to to be in love with their own fancies ) at the most pretended it but as probable , and a meer conjecture . ] To which we answer , 1. That things which Christ commanded to his Apostles , could not be Augustines , or any humane invention , but a divine Institution , such was baptizing of Infants , as will appeare in due place . And this is the ground of this whole controversie . 2. That it was none of Augustines device or fancy , with which he was therefore in love , as being his own , Augustine his self clearly testifieth . S. Cyprian ( saith h● ) not composing any new decree , but holding the most firm faith of the Church , to correct their error , who thought that an infant might not be baptized before he were eight days old ; he , with certain his fellow-Bishops , was of this sense , that a new-born infant might rightly be baptized . As for the words of Cyprian , we have cited them a little before . Cyprian with a Conncell of 66. Bishops , resolved so , not out of any then new-born opinion , or decree , but maintained that which was of old , the firm faith and doctrine of the Church which was long before him : And Cyprian flourished about the year of our Lord 222 , and was crowned with martyrdom under the persecuting Emperour Valerian , about the year 260. And St. Augustine flourished about the year 410. and died about the year 430. So that had Augustine ( as you say ) devised it , it must have 150 years years before Augustine was born , been devised by Augustine , which had been a singular device indeed . Origen of whom you say Augustine had this tradition of Baptizing Infants ( pag. 237. N. 25 ) saith , because we are all conceived and born in sin , the Church hath received a Tradition from the Apostles to administer Baptism to little children . Now Origen lived about the same time with Cyprian . How you can reconcile your self ( in that you here affirm that Pedobaptism was Augustines device , and yet confesse that Augustine had it from Origen , who died so many years before Augustine was born ) I say not to the truth , but to your self , I do not understand . Iustin Martyr , whom Tertullian mentioneth as an Ancestor ( he lived under the Emperour Antoninus Pius ) and Irenaeus speaketh of Infants baptized in his time . Irenaeus speaking of Christs Baptism and entrance into his publique Ministery , saith , He sanctified every age by that similitude which was to himself , for he came to save all by himself ; I say all , who by him are regenerate to God , infants and little ones , boys , young men and old : therefore passed he through every age , for infants he became an infant , sanctifying infants , &c. This Irenaeus was so ancient , that he saw Polycarp who was an hearer of some of the Apostles of Christ. It was therefore none of Augustines device . 3. Whether this be true which you affirm , that Augustine at the most pretended it but as probable , and a meer conjecture ( to baptize infants , as infants were circumcised ) let Augustine speak for himself ( who saith ) If any man in this thing look for Divine authority , although that which the universal Church holdeth , being no Decree of any Councell , but hath been always observed , that we must rightly believe to have been delivered no otherwise then by Apostolicall authority : yet we may truly apprehend of what value the Sacrament of Baptism of Infants may be , from the circumcision of the flesh , which the former people received . Abraham was justified before he received it ; as also Cornelius was endued with the gift of the holy Ghost before he was baptized , &c. why therefore was he commanded thenceforth to circumcise every male child on the eighth day , seeing they could not yet believe with the heart ? &c. but because the Sacrament it self , is of i● self of great moment : so untrue is it that Augustine either devised Infant-baptism , or so slightly pretended to it , as you report . But you go on , And as ill successe will they have with their other Arguments as with this ] And what is that for which you cry victory in your former encounters ? I will not be so expensive of time , or so much entrench upon the Readers patience , as to repeat , let him judge of what he hath read . But what other battalio's come next up ? You say , From the action of Christs blessing Infants , to inferre that they are to be baptized , proves nothing so much , as that there is great want of better Arguments . ] A gallant flourish indeed : but seriously ; Did Christ take them up in his arms , and bless them ; and are they not blessed ? Doth not Gods blessing give both end and means that we may be so ? Or spake Christ onely concerning the carnall seed of Abraham , and not of the spirituall when he said , Of such is the Kingdom of Heaven ? Surely if Christ adjudge and give the Kingdom of heaven ( which himself onely can give , and in which none but the elect shall be ) to an infant , it must be no less then impious in man , to abridge , abjudge , and bar him of admission into the visible Church of Christ by baptism , which sinfull and ignorant man can administer , and which reprobates as wel as the elect may and do receive . But what follows ? The conclusion would be with more probability derived thus : Christ blessed children and so dismissed them , but baptized them not , therefore infants are not to be baptized . ] 'T is a pretty argument wherein both Antecedent and Consequent are lame ; 't is true and granted , that Christ in his own person baptized them not ; but how prove you that he baptized them not by some one of his Disciples ? What ; because 't is not written ? The Apostle may give you satisfaction herein , who saith , — There are also many other things which Iesus did , the which if they should be written every one , I suppose that even the world it self could not contain the books . How invalid is the Moderators Agument , à non scripto , ad non factum ? Can there be a sound conclusion from rotten premises ? Christ blessed children and so dismissed them , but baptized them n●t , therefore Infants are not to be baptized . — Antonii gladios potuit contemnere , si sic omnia dixisset . — Would it not as well follow à non scripto ? Jesus granted the Centurions request , and cured his servant , and so for ought we read dismissed them , but baptized them not , Mat. 8. 10 , 3. Christ healed the sick of the palsie and dismissed him ; but for ought we read baptized him not , Matth. 9. 2 , 6 , 7. M●rk 2. 23. 5. 11 , 12. He healed the woman of the bloody issue ▪ but for ought we read baptized her not , Mat. 9. 22. Mark 5. 34. So the Ruler of the Synagogues daughter , Matth. 9. 25. Mark 5. 4 , 42. So he dismissed the man out of whom he had cast many Divels , Luke 8. 38 , 39. we read not that he baptized him . So he pronounced pardon , accepted the repentance , and dismissed the penitent sinner in peace , Luke 7. 50. It were too long to repeat all . So he cured the lame at Bethesda , Iohn 5. 8. Where ( though so neer the convenience of water ) we read not that he so much as once spake of Baptism to him ; neither when finding him in the Temple he said to him , — thou art healed , sin no more lest a worse thing come unto thee , can any therefore reasonably conclude those men and women of years whose bodies Christ cureth , whose repentance he accepteth , whose faith his self testifieth ( who cannot be deceived ) were not , and therefore are not ( though of years ) to be baptized ? He that had his time of doing those favours to them , was free to take his time of enjoyning their baptism : And how could you prove that these children were not baptized before or after they were brought to Christ ? Before you censure our Arguments as invalid and weak ; do your self the right to cosider your own . — As we are sure that God hath not commanded Infants to be baptized ] True , God hath not given the command to the Infant himself , but to others whom it concerneth , we are sure he hath : if you mean the first , you trifle ; if the second , you do , upon the matter , beg the question . Quid ego festinat innocens aetas ad remissionem peccatorum , was the question of Tertullian ( lib. de Bapt. ) he knew no such danger from their originall guilt , as to drive them to a laver , of which in that age of inn●cence , they had no need , as he conceived . ] Whether infants can make haste to baptism , I appeale to experience : Whether they are innocent and have no need of baptism , as Pelagius affirmed , I appeal to your own conscience . Do you think there is no danger from infants original guilt which maks them stand in need of the laver of regeneration for the remission of their sin ? If you do not , why do you urge against us an authority which your self consenteth not unto ? To let pass what Tertullian meant when he affirmed such a necessity of baptism , as that he said , It is prescribed that no man shall be saved without baptism ; which he inferreth from Iohn 3. 5. pray teach me what he meant when he said ; Man from his beginning circumvented , so as that he would transgress Gods command , therfore was condemned to death , whereby he also made all mankind , being infected from his seed , a traduction ( or derivation from one to another ) of his own damnation : Think you damnation no danger ? or did not Tertullian know what he wrote ? How he forgat himself and the truth when he would have children come to Christ onely then when they could learn and know Christ , whereas Christ said , Suffer little children to come unto me , and forbid them not ; I can give no better account , then for other his errors ; onely let the Reader note , that in the same place he affirmeth , that the unmarried also are to be deferred , and not baptized untill they are married , or setled in continency ; but I spare this : We look for truth , and shall be glad to own and embrace it , in what Author soever we find it ; but against the truth we are bound to none : onely we may note , that if Tertullian spake in the fore-cited place concerning Infan●● , that Pedobaptisme was in his time in use in the Church ; and so it must appear most false , which you before said , that it was Augustines device . What need all this stirre ? As infants without their own consent , without any act of their own , and without any exterior solemnity , contracted the guilt of Adams sin , and so are liable to all the punishment which can with justice descend upon his posterity , who are personally innocent , so infants shall be restored without any solemnity , or act of their own , &c. What need this stirre you make to trouble the peace of Christs Church ? Why trouble you your self with our stir to do that which Christ commandeth us ? Shall we suffer the wolf quietly to take away sheep from Christs flock ( as we daily see by the sleepy cowardize and dangerous silence of some temporizing Pastors , who possibly have learned from that old Courtier Crispus — — qui nunquam direxit brachia contra torrentem ) nay , but we know there is a dangerous silence . See Ezek. 3. 18. Ester 4. 14. But to the matter , we say , that as in Adam all die , so in Christ shall all be made alive , 1 Cor. 15. 22. which being restrained according to the Apostles intention , to the faithfull and elect , might reasonably conclude , that as all men , even the faithfull and elect , were by naturall propagation condemnable in Adam , God justly imputing to his whole posterity that his act , whereby he not onely made his own person guilty , but also corrupted his nature : so are they by regeneration saved in Christ , God mercifully imputing his merits to them for their justification : so that , as they were condemnable for that they did not in their own persons commit , so shall they be saved by that which Christ , not they , did freely without the works of the Law : but of what consequence is solemnity ? Would you have our fall in Adam , and repair in Christ run literally parallell , even to circumstances ? But what manner of arguing this were , we have often said . How many ridiculous consequences would you thence inferre ? concerning a man , a woman , and a Serpent , and no more in the Scene : a garden , a fruit , &c. But remembring that we are speaking of sacred things , we resolve , that a Sacrament which is instituted of God to this end , that it may be a solemn receiving into the Church , and a severing , or sign of distinguishing the whole Church , & all her parts , from all other Sects , ought to be ministred solemnly , that others may take notice of the same , and that it may be the stricter bond to the baptized when they come to years , to hold them into faith , obedience , renunciation of the world , impious desires , and carnall affections , into which condition they were solemnly , and before many witnesses admitted by baptism . And it is ( you say ) too narrow a conception of God Almighty , because he hath tied us to the observation of the Ceremonies of his own institution , that therefore he hath tied himself to it . ] We never had that conceit , you mistake the matter : we say not that God is tied to his own Ordinances , as if he could no otherwise save any , but that we are tied to Gods Ordinances , because they are the revealed will of God , which man is bound to obey . And though God be the most free Agent , and not tied , yet it doth not hence follow , that baptism is not the ordinary means of regeneration , to which we are tied . God hath not in your sense tied himself to the baptism of persons in years , as may appear in the penitent thief , who unbaptized was saved , Luke 23. 43. It is so in his other ordinances . — It pleased God by the foolishness of preaching , to save them that believe , 1 Cor. 1. 21. Therefore ordinarily faith is by hearing the word , Rom 10. 17. yet God hath not so absolutely tied it to preaching , but that he could at his pleasure convert Saul breathing threatnings , Acts 9. Neither is he tied to the Eucharist : would you conclude hence that men and women of years are not tied to be baptized , hear the word , or receive the Lords Supper , because God , and his free grace are not tied to these externall and ordinary means ? If not , what meaneth that your medium ( Go ● hath not tied himself ) and what can it more conclude against Infants baptism , then against the baptism , hearing , receiving the Eucharist by persons of years ? Yet we affirm , that when God made the promise to Abraham , being willing more abundantly to shew to the heirs of promise the immutability of his councell , confirmed it by an oath , that by two immutable things , in which it was impossible for God t● lie , we might have a strong consolation , &c. Heb. 6. 17 , 18. In which sense , God hath bound himselfe to make good to us , all that which the Seals of his Covenant by himself appointed , hold forth unto us . But you add , Many thousand ways there are by which God can bring any reasonable soul to himself . ] We answer : The admitting of the one is not always the excluding of all other and we question not Gods power herein , but his will ; here is an Ignoratio elenchi . What think you of the validity of that Argument which is from Gods power to his will ? He can open the eys of the blind , and convert the hearts of temporizers , and professed enemies of his Church and Truth , I would I were assured that he would now do so . But ( you say ) nothing is more unreasonable , then because ●e hath tied all men of years and discretion to this way , therefore we of our own heads shal carry infants to him that way without his direction . Here is again a fallacious arguing : You take the thing in question for your medium : The question is , Whether baptism of Infants be a divine or humane institution , upon which dependeth wholly whether we ought or ought not to baptize Infants ? Now you would prove that we ought not to carry infants to Christ by baptism , because he appointed or directed us not so to do ; but ( as you say ) we do it of our own heads : Nay , but confining sacramentall administrations 〈…〉 or other circumstance , by Christ never limited or enjoyned , is will-worship , and mans invention . This your conceit is so poor and low , that a puny Sophister would be ashamed of it . Onely this ( you say ) that God hath as great a care of Infants , as of others , &c. ] Here is another argument as feeble as the fore-going : What ? because God hath as great a care of them as of others , therefore we must have no care of them in the application of the ordinary means ? so hath he a care for their bodily preservation and ●ustenance ; doth that prove that we ought not to feed or cloath them ? God re●●●ctively careth for all the Creatures , he giveth to the beast his food , Psal. 147. 9. Were it good Georgicks to say , Trouble not your self to fodder your cattle , or loose them from their stall that they may drink ? Who knoweth not that God hath appointed ordinary means , although he can do it without such means and though he say not that he will not otherwise preserve them , but leave them to the dictates of common reason to conclude ? — God ( you say ) will by his own immediate mercy bring them thither where he hath intended them ; but to say that therefore he will do it by an externall act and ministery , — is no good Argument , &c. ] Prove that one Assertion , That God will by his own immediate mercy save Infants , and have no means used thereto , and you have the Cause : but Christ hath appointed baptism for the ordinary means to bring people into his visible Church , that they may be saved : that he doth otherwise , that is , by an immediate act of mercy save some , to whom his all-disposing providence hath not given time or means , as in Infants dying before they were or could be baptized ; this varieth not the Rule , for our question is not concerning them , and to say that therfore he will do it by an external act , because he will save them , or bring them thither w●●ther he hath intended them , by his own immediate mercy , is no good Argument , you may lay your life on 't . Immediatly signifieth without means , so that Immediately by means is a contradiction in the adject : this were to my sense so farre from a good argument , that I should doubt whether such a Disputant were awake , or not : Immediatly by an external act and ministery ? none of ours ever so reasoned . And why cannot God as well do his mercies to infants now immediatly , as he did before the institution either of circumcision or baptism ? Once again we say , We question not Gods power : truly nor his will in many Infants dying before they could be baptized : the question is , whether we may or ought , according to Gods revealed will , baptize them ? In which it seemeth to us a very weak querie , And why cannot God as well do his mercies to Infants now immediately ? &c. ] However ( you say ) there is no danger that Infants should perish for want of this externall ministery , &c. ] Not to dispute Gods secret counsels , we say , the danger will be to the desp●er and neglecter of Gods Ordinance ; wherein Tertullians Assertion may serve for a reason : Because saith he ) he shall be guilty of a mans destruction , who shall omit to do that which he freely might have performed . For ( say you ) Water and the Spirit in this place ( John 3. 5. ) sig●ifie the same thing ; and by water is meant the effect of the Spirit , cleansing and purifying the soul &c. ] It is true that Calvin , Oecolampadius , and some others , do not think that Christ doth there precisely speak of Baptism , but that he either opposed it to Pharisaicall washings and purifications ; to which possibly Nicodemus , with whom he then discoursed , might be too much addicted : Or , that those words are simply to be interpreted concerning Regeneration ; but Iustin Martyr , Chrysostome , Theophilact , Cyril , Euthymius , Augustine , Rupertus , B●naventure , Musculus , B Aretius , R. Roll●c , Pelargus , and others expound these words concerning Baptism , the Sacrament of Regeneration ; the present speech of Christ being concerning Regeneration : and it is most probable that Christ therein respected the common order of the Church , mentioning the Spirit and Water ; to shew that we must be baptized if we will be saved ; yet 't is not the water but Gods holy Spirit which washeth away our sins : Neither doth he so simply and necessarily tie the grace and efficacy of Gods Spirit to the Sacrament of Baptism , as if none could be saved without Baptism , and that God could not extraordinarily and immediately save . Whatsoever Papists say to the contrary to assert their bloody decree and cruell doctrine concerning Infants dying without Baptism : yet their Schoolmen , and they , in their more sober fits , confesse , that God hath not absolutely tied his grace to the Sacraments . Christ ●aith , He that shall believe and be baptized , shall be saved ; but in the Antithesis he saith not , Whosoever shall not be baptized , shall not be saved ; to shew us , that faith alone may sometime be sufficient to salvation , as in the penitent Thief ; but nothing can suffice without faith ; because without it , it is impossible to please God. And because faith onely apprehendeth Christ , in whom alone there is salvation , Acts 4. 12. To conclude , it doth not appear , that Water and the Spirit in the fore-cited place , Iohn 3. 5. signifie one and the same thing . Although Christs Baptisme with the Spirit , ( which gives the effect of Baptism ) were more excellent then Iohn Baptists , or any Ministers of the Gospel : for so is it still , and yet no sober man will deny , that the water in baptism and the Spirit , do differ , as the externall sign and inward grace thereby signified . You say further , — You may as well conclude , that infants must also passe through the fire , as through the water , &c. ] This assertion might better have suited with the dream of some ●anaticall Iacobite : What will not such an advocate say for his Clients ? I appeal to your own conscience ▪ may we as well conclude against Gods word , as for it ? God expressly saith , Deut. 18. 10. There shall not be found among you any one that maketh his son or his daughter to passe through the fire ; and it is above all rationall controversie , that he instituted baptizing with water , who said , Baptize all Nations , without any exception at all to infants : this is a poor trick of yours to elude Scripture : And where doth Peter say the same thing , that we may as well conclude that infants must also pass through the fire , as through the water ? No , no Peter by the Spirit of truth speaketh another thing , indeed intimating by those words , 1 Pet. 3. 2. Not the washing of the flesh , but the confidence ( as we translate , but the answer ) of a good conscience toward God — the effects of the inward baptism ; which the Syriac in his Paraphrasticall interpretation of that place , maketh more clear , but confessing God in a pure conscience : as when in the peace thereof we call upon him with an holy security of his hearing us , which can be onely in the inward Baptism , which the Spirit of Iesus giveth by faith and sanctification , wherein we have peace toward God in the assurance of our justification , Rom. 5. 1. Rom. 8. 15 , 16. So that the sum is , that the outward sign , the water and washing of the body in baptism , is not sufficient to salvation , if the Spirit of Iesus give not the inward effect thereof ; and therefore it is dangerous to live securely in sin and unbelief , as too many do , in vain confidence that they must needs be saved , because they have been baptized into the visible Church of Christ : No , but the externall sign availeth not where the inward grace thereby signified is wanting . So in the preaching of the Gospel , & administration of the holy Eucharist , mans ministery can nothing prevail to the receivers salvation , without Gods Spirit giving the inward effect : so that Peter briefly toucheth the power & use of baptism , recalling us to the testimony of a good conscience , & that confidence therein which can endure the sight of God and his Tribunal , and flye unto him in all wants through C●rist . But this Scripture is fanatically perverted by Schuincfeld & others , who would hence cōclude against the effect of the Sacrament in the elect , whereas the Apostle affirmeth not , that the institution of Christ for baptizing the body with water , is vain or effectless ; but secretly admonisheth carnall Gospellers , that they rest not in their security , but cons●lt their own consciences , whether they find there the effect of their baptism : so that he ne●ther saith , that infants may as well pass through the fire as through the water , as you trifle ; nor is this place any thing to the purpose in this question of Infant-baptism : so that your following confused Hypotheses are of no value or use , except to puzzle the Reader to find out what you mean , which he hardly shall : Therefore when you express your self more orderly and clearly , we owe you an Answer . This ( you say● no more inferres a necessity of Infants Baptism , then the other words of Christ inferre a necessity to give them the holy Communion , Nisi comederitis carnem filii hominis , &c. ] This is another argument of Anabaptists à pari : if infants ( say they ) are to be baptized , they are also to be admitted to the Lords Supper . But in this agument there is a Sophisma ●lenchi : for first it wants the condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if we follow your sense concerning spirituall infants , taking infants for spirituall or re●enerate persons in the major , and for those who are literally infants in the minor : and it wanteth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is no question but that baptized infants have right to the holy Cōmunion , as they have to strong meat , but not a capacity as such , or while they are infants : and God hath in express terms restrained the Lords supper to those who can actually apprehend , remember , & declare forth Christs death , 1 Cor. 11. 26. which because infants cannot do , we give them not the Communion . Secondly , God hath denounced a grievous curse , or punishment against any that shall pre●ume without due examination of himself , to eat of that bread & drink of that cup : but not so concerning Baptism , it being the seal of our new-birth and reception into the visible Church and Covenant , which hat● no such condition annexed , as may justly exclude Infants in respect of any present non-performance thereof . But the Lords Supper is the Seal of our growth in grace , and spirituall strength , instituted for the confirmation of our admittance into , and our continuance in the Church of Christ ▪ whose death and passion for our redemption , we thereby shew forth and commemorate , for our spirituall perfection , nourishment , and strengthening in faith and other graces of his Spirit , for our assurance , that God having once received us into his favour , will continue his mercy to us in Christ : By these disparities the invalidity of the Pleaders Argument may appear . And if it were true which he further saith , that the wit of man is not able to shew a disparity in the sanction , &c. yet the wisdom of God is able , and hath declared this difference in holy Scripture ; and the same can shew more then the wit of man can discern , and hath shewed more then the learned Pleader doth , or will understand , who I conceive , doth not yet know all that the wit of man , or all the world can inform him of ; but is it not better even for those who have been in the Mount with God , to cast the veil of modest humility over those excellencies which they have received , and with which they shine to others admiration , then to ostent them to the contempt of others ? The Apostle of Christ was rap't up into the third Heaven , and yet professed — we know in part , and we prophesie in part , — 1 Cor. 13. 9. But you further say , — Since the ancient Church did with an equall opinion of necessity , give them the Communion , &c. ] That which you said a little before , — They are as honest and as reasonable that doe neither , to wit , baptize infants , or give them the Comunion , as those that understood the Obligation to be Parallel , we may very well believe and wish , that either of them may prove honest hereafter . But to that which you say , That the ancient Church did with an equall opinion of necessity give them the Communion , I answer , 1. with Tertullian , That is of the Lord and true , which was first delivered ; but that is extraneous and false which is afterward received in . And with Cyprian , We ought not to heed what some before us have thought was to be don● ; but what Christ did , who was before all : for we ought not to follow the custom of men , but the truth of God. 2 Your own rule must binde you , ( though it cannot others w●o consent not thereto ) they who reject tradition when 't is against them , must not pretend it at all for them , pag. 237. Numb . 25. 3 It is considerable in that custome of the church , as some other incoveniences , which Augustine saith , It is ( saith he ) one thing which we teach , and another which we endure ; one thing which we are enjoyned to command , and another thing which we are commanded to amend ; and untill we amend , we are compelled to endure it . And again , who is eaten with the zeal of Gods house ? why , he that endeavoureth and desireth to amend all that ●e sees amisse ; he resteth not ; if he cannot amend it , he endureth it , he sigh's : the grain is not tossed out of the floor ; it endures the chaff , that it may enter into the granary when the chaff is winnowed out . 4 We adhere not so to tradition , that we universally receive all that which was done or said of old : things delivered by some , but not generally received by the Church , we esteem but superstructions of particular men , or superseminations , which possibly may spread farre , as many pernicious opinions have done ; yet no sober man ever took them for Apostolicall , or so much as Ecclesiasticall traditions : we neither reject any tradition which appeareth to be Apostolicall ( if not peculiar to their times , or suited peculiarly to certain times , places , or persons nor do we rashly receive any tradition for such , except we are certain that the Scripture determineth nothing against it , or where strong consequence from thence justifieth it . 5 We conceive Augustines rule herein to be good : In those things ( saith he ) concerning which divine Scripture determineth nothing certainly , the custome of Gods people , or institution of our ancestors are to be held for a law — otherwise , endlesse contention will arise — also we must beware that the calm of charity be not clouded by the storm of contention . 6 We will not rashly dissent from reverend antiquity , wherein it dissenteth not from the truth : we love peace with all who hold that in fundamentalls at least , and therefore will follow Augustin's advice , in that he piously saith concerning his reader — where ( saith he ) he knows his errour , let him return to me ; where mine , let him recall me : our rule being , that of the Apostle , 1 Cor. 11 1. be yee f●llowers of me , even as I also am of Christ : more no good man will require , nor render lesse to Ancestors . 7 Lastly we say that the Scripture which you cite , Ioh. 6. 53. except ye eat the flesh of the Son of man , and drink his blood , you have no life in you ; is not spoken concerning a Sacramentall , but a spirituall feeding ; and although * some of the Iesuites and other Papists contend against us herein , yet ‖ some of the most sober of them acknowledge that those words are not to be understood concerning eating or receiving the Lords super ; which ours generally maintain : you might do your self right to joyn with us , and not with the most eager Iesuites concerning the spirituall feeding of infants to eternall life by the merit of Christ applyed to them for their Union with him , and salvation in and by him , we willingly accord : the manner of effecting by the secret power of the holy Ghost , we enquire not after , because it is not revealed ; but for the reasons alleaged , we give them not the communion . Next you say — If Anabaptist shall be a name of disgrace , why shall not some other name be invented for them that deny to communicate infants , which shall be equally disgracefull , & c ? ] That would be a rare invention indeed : but if to call Anabaptists Anabaptists , be just , why find you fault with it ? if evill or unjust , why consult you how to imitate it by way of revenge ? is it not a shame to be such , as we are or may well be ashamed to be called ? truely we allow not any disgracefull name or reviling ; but know that the name injureth not where the thing it self is not disgraceful : some name we must distinguish them by : if you can invent a more true and proper one , we shall be beholding to you for an invention , and they for a new name . Next you say , That the discourse of S. Peter , which is pretended for the intitling infants to the promise of the holy Ghost , and by consequence to baptisme , which is supposed to be its instrument and conveyance , is wholly a fancy , and hath in it nothing of certainty ordemonstration , and not much probability . ] We answer : your words carry a dangerous shew of blasphemy , but we desire to allow them the fairest interpretation which can be made of them , and suppose you meant not to say ( as the connexion of your words imports ) that S. Peters discourse is wholly a fancy , &c. but either that the pretence from these words intitling infants to the promise of the holy Ghost , and so by consequence to baptisme , or as you after affirme , that baptisme is not the meanes of conveying the holy Ghost , some of these you take to be wholly a fancy . To which we reply ; that we neither affirme , nor conceive that these words of S. Peter had a promise for infants as such , to receive the extraordinary , and visible gifts of the holy Ghost which then flourished in the primitive Church , and which men of yeares commonly after baptisme then received ; but that promise was for present addressed to S. Peters hearers which were prickt in their hearts and said unto Peter and the rest of the Apostles , men and brethren what shall we doe ? and to whom Peter said , repent and be baptised every one of you , &c. to which he encourageth them by three arguments or motives : first from Gods abundant mercy in the remission of their sins , however grievous . Secondly from his gracious benificence , as well in giving , as forgiving , and ye shall receive the gifts , &c. for your confirmation . Thirdly from the extent of Gods federall promise ; for the promise is to you and your children● that promise is recorded Gen. 17. 7. I will establish my covenant between me and thee , and thy seed after thee , to be a God unto thee and thy seed after thee , &c. these words S. Peter relateth to , when he perswaded them to receive baptisme the seal of Gods new convenant with them in Christ , a seal of the same righteousnesse of faith in Christ ; and he bringeth down infants right to the seal of the covenant with Abrahams carnall seed ( that is , circumcision ) to their right to the seal of the covenant with his spirituall seed under the gospel , that is ●aptisme for the remission of sins : so that if S. Peters argume●t may passe with you for demonstration , and not be mistaken for a fancy , this shew's the right and title which in●ants have to baptisme , grounded on the sure promise of God , which the Apostle well knew was first sealed with in●ant-circumcision , as well as circumcision of proselyted men of yeares ; and therefore applyeth it to the seal of the promise under the gospel , to wit baptisme : Be baptized every one of you : who ? all those to whom the promise of God is : that is , you and your children , for the promise is to you and them . But you say , This is a promise that concerneth them , as they are reasonable creatures , &c. This is a reasonlesse assertion : for if baptisme concern them as they are reasonable creatures , then all such are concerned herein : and so the promise which S. Peter there mentioneth , is to all reasonable creatures Iewes , Turkes , Painims , for these are all reasonable creatures , and may in their conversion have a title to it , in proportion to their nature : The argument is fallacious à non causâ pro causâ ( except the causa stolida , or causa sine quâ non ) though none but reasonable creatures have interest herein , yet all reasonable creatures have it not ; neither alwayes ; as in unbelief , impenitency , or out of the covenant , as infants of unbelieving parents : it is not their reason , but Gods covenant which gives them interest in the promise of salvation and all things thereto subordinate and belonging . Note here , to what unreasonable conclusions willfull errour will lead men at last : what more perverse , then in the prosecution of their dislike to infant-baptisme , to allow more to children of professed enemies of Christ , as Turkes and Iewes , then to infants of Christian parents with whom God made his covenant of grace and mercy ? They affirme that even infants of Turkes and Iewes are sanctified in the moment of their birth , but will not allow children of believing parents baptisme , which is but the externall seal of the covenant , which the very reprobate may , and doth sometime receive at their hands , who cannot judge of any persons finall estate : and who knowes not , that sanctification is incomparably greater and more excellent then the external seal : this man can give ▪ that God onely can give , and giveth it to the elect only ; and without that , the externall seal shall availe nothing . But you go on . Besides this , I say , the words mentioned in S. Peters Sermon ( which are the only record of the promise ) a●e interpreted upon a weake mistake : the promise belongs to ●ou , and to your children ; therefore infants are actually receptive of it in that capacity . ] Certainly Gods promise is of that invincible stre●gth that whosoever pleads against it , none ( no not the gates of hell ) shall ever overthrow it : and as certainly the inference was strong once , upon the same ground , when God had made the promise to Abraham and his seed ; and therefore , and then his infants in that capacity were receptive , actually receptive , of the seal of the same righteousnesse of faith : and certainly infants do no lesse belong to the covenant and Church of God , then those that are of yeares of discre●ion , which is evident by Gods promise made unto Abraham , I will establish my covenant between me and thee , and thy s●ed after thee — this is my covenant — every male child among you shall be circumcised — he that is eight dayes old shall be circumcised — the very same promise doth S. Peter rehearse and expound . Act. 2. 39. for to you is the promise , and to your children , and to all that are a farre off , even as many as the Lord our God shall call : for indeed , by one spirit we are all baptised into one body , whether we be Iewes or Gentiles , &c. And let the reader marke , that after the Apostle had exhorted every one of them to be baptised for the remission of sins , he deriveth not the ground and reason thereof from their age , nor from their repentance , nor from their years of discretion , but from the promise of God , which was no lesse to their children in that very capacity , then to themselves : for the signe of the covenant , Baptisme , appertaineth to them also , as being partakers of the common salvation in Christ , Lastly , how our infants have forfeited or lost the capacity , which 't is most certaine the infants of Iewes had , I know nor , nor will the pleader ever make it appeare to us . You say further , But he , that whenever the word ( children ) is used in Scripture shall by ( children ) understand infants , must needs believe , that in all Israel there were no men , but all were infants : and if that had been true , it had been the greater wonder they should overcome the Anakims , and beat the King of Moab , and march so farre , and discourse so well , for they were all called the children of Israel . We know the word ( children ) importeth not alwayes infants ; what then ? because it doth not in every place of Scripture signify infants , therefore doth it not any where , no not where infants are spoken of ? the promise before specified was to all Israel , and their infants , and unto them the seal of the covenant and promise appertained ; but because the men of wisdome and valour were included under the name of children , were there no infants among them ? or doe you not take a child of eight dayes old ( when it was by Gods command and covenant to receive the seal ) to be an infant ? and why not now ? seeing the promise is as well and sure to us , who ( though then farre off ) have now by the free mercy of God , been called to the saving knowledge of the gospel : for that promise of God to Abraham , did not so belong to his seed according to the flesh , as that it appertaines not unto us also : for the Apostle clearly testifieth , that it was not given to Abraham or his seed through the law , but through the righteousnesse of faith — and he was the father of all them that believe , though they be not circumcised , that righteousnesse might be imputed to them also — and again he saith — they which are of faith , the same are the children of Abraham : so Christ said that Zache converted to the same faith , was that day the son of Abraham : and indeed the eternall covenant which God made with Abraham's seed , that he would be their God , is not chiefly verified in his carnall seed , for very few of them for some hundred years last past have been Gods people , but rather professed enemies to those that are : and therefore that covenant must be understood of Abraham's children according to that promise , which is as sure and well to us who believe , as ever it was to the Israelites : and so we and our children are as justly to be reckoned children of Abraham , and heirs of that promise , as they ever were : and if within the covenant , and heires of the same promise , what incapacity barreth our children from the same priviledges thereto subordinate , and from the seal of admittance unto the same , more then barred the carnall or naturall children of Abraham from the seal of the covenant , which then was in use ? And for the allegation of S. Paul , that infants are holy if their parents be faithfull , it signifies nothing but that they are holy by designation , just as Ieremy , and Iohn Baptist were sanctified in their mothers womb , that is , they were appointed and designed for holy ministeries , &c. ] We answer , whether you mean literally by holy ministries , the office of priest or prophet ; or mystically , a royall priesthood , to offer up spirituall sacrifice acceptable to God by Iesus Christ , that which you affirme will appeare very false ; for many of the children of believers , are neither priests , prophets , nor so sanctified as to offer up spirituall sacrifice acceptable to God : now the Apostle saith not , else were some of your children unholy ; but , now are they holy , without exception of any : so that his words being in●allibly true , there must be some such holinesse there intended , as universally concernes all that are born of believing parents ; which cannot be true in your sense of disignation to holy ministries , nor in the other sense concerning sanctification by the spirit of adoption and regeneration peculiar to the elect of God : nor is it to be understood , as some think , of a meer political cleannesse ( seeing that , out of the Church also , there is a difference between the legitimate and spurious children ) it must be understood therefore of a federall , or ecclesiasticall holinesse , to which reprobates ( if born of believing parents , or at least of either parent being a bel●ever , and within the covenant ) may have right as well as the elect : so had Ismael , Esau , and millions more ; as well as Isaack and Iacob , by this federall or ecclesiasticall holinesse they have right unto the seal of initiation , and admittance into the Church ; whereas they who are born of both parents without the Church , are counted unclean , that is , Gods promise and the seal thereof appertaine not unto them : neither may they be baptised , untill growing up and being instructed , they repent and embrace the faith of Christ , and it is not improbable which some say , that the form of the Apostles speaking seemeth derived from the Leviticall law ; in which it was ordained , that some persons should for a time be barred ( as unclean ) from comming within the tents of Israel : so the children of infidels are unclean , and not presently to be admitted into the Church by baptism which is the doore and inlet thereto , ever standing open to the clean : and as under the law , some beasts were clean and some unclean , that is by a Leviticall or ceremonial cleanesse , or uncleanesse , for it was neither spirituall , nor civill : so the Apostle 1 Cor. 7. 14. understandeth an ecclesi●sticall holinesse , that is , a Church-priviledge , to be admitted to baptisme : so that indeed the Pleader weakly mistaketh when he concludeth , that just so the children of Christian parents are sanctified , that is , designed to the service of Iesus Christ , and the future participation of the promises : but he saith further , And as the promise appertaines not ( for ought appeares ) to infants in that capacity and cons●stence , but only by the title of their being reasonable creatures , and when they come to that act of which by nature they have the faculty , &c. ] No colour or proportion can appeare to the blind , or those who willfully shut their eyes , nor any truth , be it never so evident to them on whom is the curse Isai. 6. 9. 10. As for that you say concerning the title of their being reasonable creatures , I referre the reader to that which hath been answered , Numb . 19. Onely adding here : if the promise of God appertaine to infants onely as they are reasonable creatures , what was the priviledge of the Iew , or what profit was there of circumcision ? the Apostle saith , much every way : and what is the advantage of the believing Christians child , and Gods covenant with them ? what , no more then of Turkes , and Iewes ? where is then that promise , I will be a God unto thee , and thy seed , interpreted by S. Peter , the promise is to you and your children , and to as many as the Lord our God shall call ? what , is it of force only to men and women of yeares ; where 's the infants part ? where is his priviledge of federall holynesse , as being borne of believing parents ? What must they be interessed onely when they come to that act of which by nature they have the faculty ? That is the act of understanding , ●aith and repentance ? In those acts , the persons and children of Turks and Iews have a right in the same promises ; you cannot exclude any person from baptism , who believes in Christ , repenteth , and desireth baptism at your hands : Thus you make the promise of God concerning the children of the faithfull of no effect , by your tradition and vain opinion . But to amend this , you say , Baptism is not the means of conveying the holy Ghost . ] I suppose you mean the ordinary gifts and graces of the holy Ghost , as faith , love , hope , sanctity , &c. if not , there may be a double fallacy in your assertion : First in the term ( conveying ) and next in the term ( holy Ghost ) both whi●h may be homonymically intended ; and then your discourse is meerly captious ; and to discover it , is a sufficient answer : and indeed by your following words ▪ ( God by that miracle did give testimony , &c. ) it seems you mean , that baptism is not now the ordinary means of conveying the holy Ghost , that is , the gift of miracles unto the baptized : if so , here is both an homonymia , and an ignoratio elenchi : Your reason being reducd to a Syllogisme , you might take these words ( the holy Ghost ) for the ordinary gifts and graces of God , necessary to salvation , in the one proposition , and for the extraordinary in the other , and so the question were mistaken ; which is not whether baptism be an ordinary means of conveying the extraordinary gifts of the holy Ghost into the baptized , as speaking divers unstudied languages , curing the sick , raising the dead , casting out devils , &c. which we affirm not ; but whether baptism ( as the word preached ) be not the external ordinary means by God appointed , to seal us up to a lively hope in Christ , to beget faith , and to engage us to repentance and newness of life ? to which , all that you here tri●le concerning imposition of hands , and insinuation of rite to confirmation , is nothing to purpose ; neither is the case of Cornelius and Peters argument thereon , any waies advantagious to you : for , you confess it a miracle ; and how then is it pertinent to our present question ? You say , that God by that miracle , did give testimony , that the persons of the men were in great disposition to heaven , and therefore were to be admitted to those rites , which are the ordinary inlets into the kingdom of heaven : I then demand , if that argument be good , Are not children of believing parents to be admitted to those rites which are the ordinary inlets into the kingdom of heaven , seeing they are also in great disposition to heaven whom Christ blessed , and proposed for paterns to all that shall enter therein ? But we answer , 1. That the great disposition which you talk of , was not so much the gift of miracles , as the persons inward baptism by the spirit of regeneration and sanctification : for the gift of miracles is not of it self , any certain argument of salvation : see Matth. 7. 22 , 23. but this was a sufficient warrant to Peter to baptize them , as being marked out thereby for the visible Church at least , into which elect and reprobate may come . 2. To the main we answer . That as by delivering a key , putting in possession of an house is not only signified , but also livery and seis● , the conveyance and chirogrophum are passed , confirmed and actually made sure : So in baptism by water , the washing which is wrought by the blood of Christ , is not only figured , but also at last fulfilled in the elect by Christ. 3. In a right use of the Sacraments , the things therby signified are ever held out and convey'd together with the signes , which are neither fallacious , empty , nor void of a due effect , or without the thing represented ( because they are of God , who cannot deceive , and is able to give the effect ) if the receiver do not ponere obicem : therefore the Sacraments are rightly called the Channels or Conduits of grace , that is , the ordinary means to convey the graces of God into the receivers . 4. God confirms his mercies to us by the Sacraments , wherein the Minister , by Gods own deputation , beareth his person or place in the Church , as well as in preaching the word , so that what they doe ( who are his Ministers ) by his appointment , he doth , both in respect of the institution and effect . So the Lord is said to have anointed Saul , whereas Samuel anointed him : so Jesus made and baptized more disciple then Iohn , whereas Iesus baptized not , but his disciples , by his assignement : Therefore although these signes neither convey grace , nor confirm any thing to them for good who keep not the Covenant ( for God made no promise to them ) yet are they means to convey the graces of God to those that do . To conclude , we affirm not that baptism conveyeth Gods grace to all that are baptized , but to the elect only , as that whereof he hath made a peculiar promise to them ; and that so certain as are those things which God himself sealeth , covenanteth for , and testifieth in heaven and earth ; as 't is written , There are three that bear record in heaven , the father , the word , and the holy Ghost — and there are three that bear witness in earth , the spirit , and the water , and the blood . — Now if we receive the witness of men , the witness of God is greater . Under the mouth of two or three witnesses , every word must be confirmed , and taken for sure ; how much more when we have by Gods blessing , the same witnesses of our faith , who are also the promisers ( workers and sureties of our salvation ? But from thence ( you say ) to argue , that wherever there is a capacity of receivinig the same grace , there also the same signe 〈◊〉 to be ministred , and from thence to infer poedo-baptism , is an argument very fallacious , &c. ] Quis tulerit Gracchos — ? your dispute is fallacious upon your grounds , on which we go not ; and so all your impertinent superstruction here falleth together . They that are capable of the same grace , are not alwaies capable of the same signe : for women under the law of Moses , although they were capable of the righteousness of faith , yet they were not capable of the signe of circumcision . ] I would gladly be resolved , quanta est illa propositio ? is your meaning , Some of them that are capable of the same grace , are not alwaies capable of the signe thereof ? If so , alta pax esto : We say so too : for infants , being capable of the same grace which is exhibited and received in the Lords supper , are not alwaies ( that is , while they are children ) capable of the same signe , because they cannot examin themselves , nor shew forth the Lords death : and women n●t only under the Law , but now also have and ever will have for ought you can say , th● same incapacity of circumcision ; what makes this to conclude childrens incapacity of baptism ? this is to argue à genere ad genus ▪ though women had not a capacity of that signe , they have a capacity of baptism ; infants had then a right to that whereof they had a capacity : let them have so still , and the controversie is ended . You further say , The gift of the holy Ghost — was ordinarily given by imposition of hands , and that after baptism . ] By this it appears , that your foregoing argument was fallacious , you intending the extraordinary gifts of the holy Ghost , which we pretend not to ; and what is this dispute to us now , or to the present question , seeing they are long since ceased ? But beware your lying too near a wind , and mentioning crisme , or confirmation and sanctifying the holy Apostles , displease not your clyents , and you be taken for an a●bodexter . But you say , After all this , lest these arguments should not ascertain their cause , they fall on complaing against God , &c. ] Tell true , and shame the devil : where ? to whom ? when ? which of all the reformed Churches ever did so ? We clearly affirm that God is ever , and alike to be believed , whether by signes , or by words which signifie his will : we say not that Go●●id more for the children of the Iews ; but that your peevishness , denying children baptism , would have it seem so . Do we then complain against God , when we complain of the Anabaptists abridging children of that which God hath allowed them ? How vain and malitious is this calumny of yours ? But you say , He made a covenant of spiritual promises on his part , and ●piritual and reall services on ours . ] What are these real services , and whose ? if of children , what can they , as such , perform ? but you say , this pertains 〈…〉 when they are capable , but made with them assoon as they are alive ( that is in the mothers womb ) what this ? this covenant ? so the words seem to import : nay , but undeniably Gods covenan and spiritual promises on his part , presently belong to them who shall be saved , for many of them presently die : or mean you by ( this ) spiritual and real services on our part , belong to children when they are capable ? Surely then they cannot have this covenant made with them as soon as they are born , otherwise then by baptism ; because for the present they can perform nothing real : If you mean spiritual and real services of parents in relation to their covenanted infants , as such , they cannot yet teach them : they can only present them to the Church , that the publick seal of Gods covenant being set to them , they may according to their true interest in her external communion , be thereby marked , and known for parts and members of the same● and this indeed pertaineth to children when they are capable , that is , as soon as they are born . That which you infer to shew a disparity between Christian infants , and the Iews babes , is frivolous : for thoug there appear some shew of difference in circumstance , as the particular promise of the inheritance of Canaan , &c. yet for substance there is none ; there being as real a promise of blessings to Christians and their children in every kind : for godliness hath the promise of this life , and that which is to come , and the present seal of faith marketh them for Gods peculiar people ; the effect whereof being wrought and perfected by the spirit of Iesus in their regeneration , the wo●● is done in them ( and no otherwise was it in the Iews children ) for he is not a Iew which is one outwardly , neither is that circumcision , which is outward in the flesh ; — but circumcision is that of the heart , in the spirit , Rom. 2. 2● , 29. Col 2. 11. 12. and the Iewish children were no otherwise sealed then into the same faith of Iesus , nor otherwise saved , then by faith in him , neither less saved then we and our child●en . This ( say you ) is the greatest vanity in the world ] What vanity ? you say , to affirm that unless this mercy be consigned by baptism , as good not at all in respect of us , because we want the comfort of it . This is the vanity — well let it be so ; and let them own it that will : I known not whom you mean ; I am sure there appears vanity enough in your following assertion , and reason offered for proof . Shall not ( say you ) this promise , this word of God be of sufficient truth , certainty , and efficacy , to cause comfort , unless we tempt God , and require a signe of him ? ] Yes , Gods promise is of sufficient truth and certaine efficacy thereto : therefore we baptize our children : and it had been sufficient on Gods part , and it must have been on ours , had he not seen good further to confirm us by a seal set to his promise ; or had he not required more of us , as our duty and a condition and seal of his covenant with us & our children : for as Augustine saith , how much available , even without the visible Sacrament of baptisme , is that which the Apostle saith Rom. 10. 10. with the heart man believeth unto righteousnesse , and with the mouth Confession is made unto salvation , was declared in the penitent thiefe : but then it is invisibly fulfilled , when not any contempt of religion , but a point or moment of necessity , excludeth or preventeth baptisme : for it might have seem'd much more superfluous in Cornelius and his friends to be baptized , who had already received the gift of the holy Ghost , then in the thiefe : yet they were baptized : and in that act , the Apostolicall authority is extant , as also the necessity of obeying God in his ordinance : now how childish and perverse is that cavill — unlesse we tempt God , and require a signe of him ? Do you account obedience to God and his holy ordinances , to be a tempting of God ? is bringing children to Christ ( which he commandeth ) and that by baptisme ( which you confesse is the ordinary inlet into the kingdome of heaven ) to require a signe of him , or is it to receive a signe of him by his own appointment ? and what certainity of comfort could we concieve , if on the contrary , we should wilfully disobey , neglect , and contemn Gods ordinance , as your clients do ? were it not rather to tempt God , if ( as much as in us lies ) we should shut up the doore and inlet into his kingdome against infants ? man can do no more to shut them out , then by denying them baptisme : 't is true , that God can , and often doth save them without our ministry , as when death preventeth our baptising them : but to neglect the ordinary means of our own or others salvation , and to put it on the extraordinary power of God , is to tempt God : if I should ask you , why you eat , or feed your infants , seeing God can preserve you and them without food ? you would easily say , to neglect the ordinary means , were to tempt God , so 't is here . But you say . A wicked & adulterous generation seeketh after a signe ▪ &c. ] Possibly , Mr. Fisher at his Ashford - conference was beholding to you for this opprobrie , and abuse of holy Scripture : but we entreat you seriously and timely to consider the severity of the Judge who hath said concerning any that take his name in vain , I will not hold him guiltlesse ▪ and whether pernicious playing with holy Scripture , and willfull perverting the sense thereof , fall not under the sentence of self-destruction : consider the terrors which Christ useth Matth 12. 38 , 39. and Matth. 16. 4. the thing which the Scribes & Pharises required , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word , though it signify divers things , as may appeare by comparing Mat. 14. 3. & 26. 48. Luk. 2. 12. Rom. 4. 11. 2. Thess. 3. 17. yet is it more then manifest , that they required a miracle , and that extraordinary , and above all those divine works of Christ , which hitherto they had ever seen , as casting out devils , raising the dead , &c. they required a signe from or out of heaven , Matth. 16. 1. Mark. 8. 11. and then Christ answered , a wicked and adulterous generation seeketh after a signe ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wonder ; which words are often joyned to expresse the same thing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies a prodigie , or monster . Suidas gives it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praeter ordinariam rationem formatum , praeter naturam genitum : such a signe as begetteth admiration and amazement in the beholders ; and so the Syriack Ioh. 4. 48 , expresseth it by a word comming of that verbe which signifieth , to be amazed , or very much to admire : now I appeale to your conscience ; do we seek any such signe or miracle from heaven , when we bring chil●● to be baptized ? is not this froathy - Rethorick ? you confesse baptisme to be the ordinary inlet into the 〈◊〉 me of heaven ; and is an ordinary thing a 〈◊〉 or 〈◊〉 ●onsider also the pe●●ons of whom Christ spake ; 〈…〉 wicked and an adult●rous generation : for 〈…〉 to be Abrahams children● yet neither 〈…〉 or works , but degenerating from him , 〈…〉 he●d●●●● ye are of your father the devil : if 〈…〉 generation be such , consider who makes 〈◊〉 so ; and whether you have any commission to judge them wicked who professe true faith and obedience to Iesus Christ , and his holy gospel , in all things , that any shall , or can make appeare to us to be the truth ? But you say The truth ●ont is , this argument is nothing but a direct quarrelling with almighty God. ] The untruth of this assertion is so evident , that it were but lost labour to bestow more words to refute it . Now since there is no strength in the doctrinall part , &c. ] I appeale to the judicious reader ; let him judge what strength hath appeared in your oppositions , concerning the words which you here multiply to little if any purpose . I shall say no more , but onely marke the strength of the pleaders present argument , the sum whereof is ; Some Apostolicall traditions were pro loco & tempore , accommodate to place and time ( as the forementioned , love — feasts , saluting with an holy kisse , anointing the sick absteining from blood , &c. ) therefore no Apostolicall traditions passed an engagement upon following ages . We answer : we contend not for any such traditions as were pro loco & tempore , yet doth it not follow that because all Apostolicall traditions engage not posterities , therefore none do , as in that instance concerning the sabbath , I suppose you will accord with us . But you say Because other parallel expressions of Scripture do determin and expound themselv●s to a s●nse that includes not all persons absolutely , but of a capable condition , as , Adorate ●um omnes gentes , & psal●i●e D●o , &c. ] Suppose all that granted● 〈◊〉 then ? you would inferre that infants have not a condition capable of baptisme , because some other places of Scripture are relating to capahcity ; what makes this against the baptisme of in●ants , w●o beeing within Gods covenant are therefore capable of the seal thereof , as they were under the law , although even then the Scripture saying psallite Deo omnes , &c. said that to those only who could sing to God and praise him , and not unto infants of eight-days old to be circumcised ? who know's not , that God commanded severall things with respect to severall capacities ? doth the incapacity in respect of one command , conclude an incapacity of all ? women were not capable of circumcision , nor of the office of teaching in the congregation , nor of execution of priestly offices ; yet they also could and ought to sing to the Lord , and were of that part of nations commanded to praise the Lord. Psal. 148. 12. Psal. 149. 3 , 5. Ex●d . 15. 20 , 21. Iudg. 5. 1. Infants had not a capacity of singing praises to God , they had of circumcision , and therefore they were then circumcised , though they could not sing : infants cannot sing now , therefore that precept , sing unto the Lord , &c. concerneth them not for present ; but they can be baptized as such , therefore that precept baptise all nations , reacheth unto them ; you say more , As for the conjecture concerning the family of Stephanas , at the best it is but a conjecture , and besides that it is not proved that there were children in the family : yet if that were granted , it followes not that they were baptized , because by ( whole families ) in scripture is meant all persons of reason and age within the family ] Admit that to be conjectural , and we take it for no more ; yet it is no light conjecture , ( the Syriac gives it & filij domus ●jus omnes , speaking of the keeper of the prison , Act. 16. 33. ) that children were baptized with the rest of the family : for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there also may signify any domestick , yet certainly it signifieth a child also , and children were usually domesticks : but it can be no more then a light conjecture of Anabaptists , that there were no infants in this family , or that of Stephanas which Paul baptized ; howsoever it can be no conjecture , but certaine truth , that in all nations there ever were and still are , a great part infants ; and it is more then conjecturall , that the Apostles did as Christ commanded them , saying baptize all nations ; as for that which you say , in Scripture is means all persons of reasons and age within the family , because it is said that the ruler at Capernaum believed , and all his house : is that proposition universall ? doe you affirme that by whole families , is ever meant all persons of age within the family , and such only ? if so , your assertion is apparently false ; but if your proposition be particular , it falleth short of our cause ; for what can it hurt it , if by all , or whole families in Scripture , sometimes is meant all persons of reason and age ? deale ingenuously then ; do you affime that by whole , or all , the Scripture doth alwayes meane , persons of reason and age ? what doth God , when he said to Abraham — and in thee all the families of the earth shall be blessed ; doth he meane only all persons of age ? are children in their nonage excluded from the blessing in Christ ? Nay but the Apostle saith expresly , the promise is unto you , and to your children : and such Christ blessed , and of such is the kingdome of heaven . Doth the Scripture , Genes . 7. 21● saying all flesh dyed — every man — meane onely all of reason and age ? were the infants excepted ? many places of Scripture may shew the vanity of this your assertion : but if your proposition be particular , that is , that sometimes the Scripture by whole families means persons of reason ( that is who have the use of reason ) and age : we can grant it you . I adde ; somtimes , all , signifieth only a great part ; as Mat. 10. 22 ye shall be hated of all men for my name sake : that is of many : times in the Hebrew manner of speaking it signifies , none , or not any one : as Psal. 147. 20. he hath not done so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to all , or every nation : that is , not to any ; so Exod. 12. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. every son of a stranger shall not eate thereof , that is none : now would you have the sense of Christs words goe and baptize all nations , to be , go and baptize some nations , or a major part of the nations ? the evidence of the truth is against that , as well as against the other , go and baptise none ; but you would faine have it , go and baptize those that are persons of reason and age within the nations : shew us any such precept of Christ , and we will obey it ; in the meane time we must do that which we know he commanded us , that is , baptize all nations , all against whom we finde no exception : and why should we look for exception in families , seeing we find none mentioned by our Saviour in nations ? but you would have here , a limitation to capacity , which you think infants have not : first we say , shew us any Scripture-proofe for such limitation : secondly we say that although the incapacity of an infant limit a command where there appeareth a present impossibility of doing that which God in generall commandeth ( as where he saith believe , repent , confesse your sins , sing unto God , praise him , &c ) for God commandeth no impossibilities : yet where it is possible that the command may be fulfilled , there lieth no such limitation : now you will not say that 't is impossible for infants to be baptized : if you say they ought not to be baptized untill they can actually believe , repent , &c. we must answer you with your own ; this is unmanlike to build upon such slight and aery conjectures , as are humane fancies , to forbid infants baptisme ; and when you can bring us no solid ground for that you would have , to beg the question . But you say , Tradition by all meanes must supply the place of Scripture : and there is pretended a tradition Apostolicall , that infants were baptized , &c. ] You seem here to speake three things : first , that when we cite traditions , we use them in place of Scripture , or for defect of Scripture-proofe : which to deny , is confutation enough untill you can shew which of us so pretend to tradition Secondly in your following words you pretend , that we sometimes reject Apostolicall tradition ( for of that you speake ) to which we say , that when the quaestion is concerning a tradition of the gospel or Apostles , as Epiphanius speakes , we receive it ; and with an ancient Council wish that those things may be done in the Church , which were delivered by divine Scripture or Apostolical tradition ; which we adde hereto , though we have no reason to admit of all that is alledged for such : as for those things which the Apostles delivered in complyance with particular times , places , or persons , as anointing with oyl , saluting with an holy kisse , love-feasts , &c. they were necessary then and to that people who had been long accustomed thereto , of whom a gospel-Church was now to be gathered ; but they were neither universally prescribed , neither do they concern us now . Next we say with S. Augustine ; the whole Church holdeth by tradition the baptism of infants ; and that beeing continually observed , we justly believe to have been delivered and confirmed by Apostolicall tradition . But you say , So farre as it can appeare , it relies wholly upon the testimony of Origen ; for from him Augustine had it , &c. ] Yet before you affirmed , that infant-baptisme was Augustin's device ; how had Augustine it from Origen if it were Augustin's device ? That it was neither his device , neither that it relyeth wholly upon the testimony of Origen , many other testimonis by us alleaged , make manifest ; as Dionysius , Irenaeus , Cyprian , Ambros Ierom , Cyril , Gre. Nazianzen , Basil , &c. as also ancient , Councils , as that of ●arthage An● . 407. the Milevitan . An● . 420 , &c. to conclude , we rely no upon the testimony of man , though we reverence holy antiquity , but on the command of Christ and the Apostles practises , baptising whole nations without any appearing exception to infants of believing parents ; and therefore you following inferences either nothing concern , or nothing hurt us . You say further , There was no command of Scripture to oblige children to the susception of it . ] No command to children to oblige them ! a dainty caption : neither was there any command to infants to oblige them to the susception of circumcision ; for they could neither act nor understand that or any other command : The command was to the parents for present , and to children for the future : therefore , if you meane that there was no command of Scripture to oblige us to the baptizing of infants , the contrary appeares Matth. 28 ▪ 19. But you require expresse termes : we rejoyne ; what expresse termes in Scripture have you to prove that there is an holy Trinity in the unity of the deity ? or for the abrogating the Iewish Sabbath , and observation of our Lord-day Sabbath , or for womens receiving the Lords supper , or for your rebaptizing , or dipping over head and ears ? But you say , The necessity of pedobaptism was not determined in the Church till in the eighth age after Christ ; but in the year 418. in the Milevitan Councel — never till then ] What necessity speak you of ? de necessitate medii , in respect of infants salvation , as if they could not be saved without it ? we maintain it not ; if you mean such a necessity on our part , as bindeth us to obedience , that is , to baptize infants of believing parents ; we say with S. Augustin , the custom of our mother the Church in baptizing infants is not at all to be despised , or by any means to be esteemed superfluous , nor to be believed any other then an Apostolical tradition ; the ground hereof is laid down , l. 3. c. 24. Contra Donat. before by us cited , to which I refer the reader ; the sum is , That whatsoever is universally observed in all Churches , and no man can say by what Councel it was determined , or when it began , must be thought to have descended from the tradi●ion of the Apostles themselves , and therefore we hold it as we are commanded , 2 Thes. 2. 15. and we believe it is necessary to be held , because 't is so commanded . That which you say , that it was not determined in the Church till in the eighth age after Christ , and but in the year 418 in the Milevitan Councel , will easily appear false : for the Councel of Carthage in Cyprians time , who flourished about the year 250. determined that children might be baptized , and that even before the eight day , against the opinion of Fidus , as was before noted out of Cyprian ; but you say that infant-baptism was not determined in the Church untill the Milevitan Councel . 1. I demand , Doth a determination by a succeeding Councel exclude a determination of the same thing by a foregoing● or doth it conclude a thing to be no Apostolical tradition ? What think you then of our Christian Sabbath ? will you say that the abrogation of the Iewish Sabbath , that our Christian Sabbath might succeed , was not an Apostolical tradition , or that it was not sufficiently determined in the Church untill about the year 364. because then there was a Canon made for the same in the Councel of Laodicea ? Nay but the practice of the Apostles was a sufficient determination thereof : And truly , Ecclesiastical Canons ( as also municipal Laws and Statutes ) may with good reason be made for confirmation of things rightly and long before sufficiently determined , where some emergent opposition to the former , requireth a due revisal , and further expression , interpretation , or confirmation of the same . 2. I say , that there needed no determination by a general Councel , before any opposition was made publickly against a received custome of the Church ; but so soon as it was questioned and openly opposed by the Pelagians , then the second Milevitan Councel was called against Pelagius and Celestius . It were but a weak argument against an Apostolical tradition , if we should find little or no mention thereof in any writer , in some ages of the Primitive Church ; seeing that besides that there were some of them obscure , generally without Ecclesiastical Writers ; what necessity can be alleadged , that in every age some writers must make particular mention and rehersal of all Apostolical traditions or practices of the Church , when a uninterrupted peace thereof sufficed , and no opposition gave occasion of providing for defence ? Indeed when any turbulent and disobedient spirit of contradiction brake out to disturb the peace and unity of the Church , then the Ministers disputed , preached , or wrote , as need required , or Councels were called , which could not come together from divers Nations without much trouble and charge ; and therefore they were not assembled except in case of some urgent necessity ; and then their Canons were agreed upon for suppressing of emergent errors , and that in all reason ; for what need arming without an enemy ? to make Statutes , provisions , Ordinances or Canons without some present danger , might possibly teach men to offend , or erre , who without such occasion , had not minded it at all . The first Apostolical Synod , had an apparent cause ; — certain men — taught the brethren , saying , Except ye be circumcised , after the manner of Moses , ye cannot be saved : Then the Apostles and Elders ●ame together to consider of this matter . So the four first Councels had their several occasions . The Nicen Councel was called by Constantin , to suppress the damnable heresie of the Arians . The Councel of Constantinople was called against Maedonius and Eunomius denying the deity of the holy Ghost ( in the reigne of Gratian and Theodosius . ) The Councel of Ephesus ( in the reigne of Theodosius the younger ) against Nestorius and Caelestius ; and the Calcedon Councel was gathered against the heresie of Eutychus ; and Dioscorus : so was the Councel of Gangris against Eustathius : The first Councel of Carthage against the rebaptizing Donatists ; the Arelatense was occasioned by their appeal : and the second Milevitan Councel was called against Pelagius and Caelestius his great Factor , denying infants original sin and baptism : So that the non determination of a thing for many ages in the Church , the Church constantly holding and practising it , proves nothing , but that no body opposed it all that time ; and had Pelagius's heresie concerning infant-baptism , after the Milevitan Councel , and after the writings of Ierome , Augustin , Optatus and others , still slept , I know not why any man should now have written , or spoken against it . I grant ( you say ) it was practised in Africa before that time , and they or some of them thought well of it ; and though that be no argument for us to think so , yet none of them did ever before pretend it to be necessary , none to have been a precept of the Gospel : St. Augustin was the first that ever preach'd it to be absolutely necessary , and that was in his heat and anger against Pelagius , who had warmed and chafed him so in that question , that it made him innovate in other doctrines possibly of more concernment then this . ] You grant the practice of infant-baptism in Africa , and that some of them thought well of it . It hath been proved that an ancient Councel there established it , as a custome of the Church derived from the practice or tradition of the Apostles , obeying Christ's general precept to baptize all nations ▪ that none of them before Augustin pretended it to be necessary , cannot be true ; for they would not have practised a thing of so high concernment , except they had held it to be necessary on the part of the administrers . Further I say that the Churches of Africa were of a very ancient plantation , as were also the Churches of Asia , of which was Iustin Martyr , by birth a Samaritan , which is of Asia the greater , and he was for infant-baptism ; above all controversie , the sound of the Apostles preaching went into all the earth , and their words unto the ends of the world ; and therefore all the Christian Churches were first planted according to the Gospel and traditions of the Apostles , among which we have shewed infant-baptism to be one : for good cause therefore they thought well of it , and so do we . That none of them did ever before Augustine , pretend it necessary , is apparently false ; for it was in liking and use in Cyprians time , as hath been proved ; therefore if Augustin were the first that ever preached it to be absolutely necessary to salvation , and in his heat against the Pelagians did something innovate , it hurteth not our cause , who do not affirm so rigid a necessity of baptism , as we have said formerly . But you sa● — Nor at all in other places ; we have the testimony of a learned Pedobaptist Ludovicus Vives , who in his annotations upon S. Augustin de . C. Dei l. 1. c. 27. affirms , neminem nisi adultum antiquitùs solere baptizari . ] That infant-baptism was not at all practised in other places , is very untrue , as appeareth by that which hath been alleadged out of Ireneus , who was of France , and Iustin Martyr , Ierom , Ambrose , &c. That which you cite out of Ludovicus Vives , nominem nisi adultum antiquitùs solere baptizari ; I suppose you may read in some index or marginal note , or in Bellarmin with a little change ; the words of Vives in the cited place are — ne quis fallatur hoc loco ; nemo olim sacro admovebatur baptisterio , nisi adultâ jam aetate , &c. lest any should be deceived in this place , none anciently was moved to the sacred font , but such as were come to full age , &c. Certainly Augustin spake there concerning those who being of years , could understand what the sacred mystery signified , and could desire the same : What is the cause ( saith he ) why we should spend times in exhorting them , wherein by speaking we endeavour to enflame the baptized either unto virgin integrity , or vidual continency , or unto a conjugal fidelity , &c. he meant not such words to infants . What did vidual continency , or conjugal fidelity concern infants , as such ? and L. Vives words immediately following intimate the same ; The image of which thing ( saith he ) we yet see in our baptizing of infants . If this were not his meaning , as it was Augustins , it was frivolous enough , and such as I cannot easily believe so learned an Author , and so well acquainted with Augustins sense , and judgement in this matter could be guilty of ; possibly his olim , related to the baptism which was administred in ecclesià constituendâ ( when the partition wall being broken down , and the natural branches broken off , that others might be graffed into Christ ) which was , and could no otherwise be then by instructing people in the faith of Christ , and then baptizing them , that their children might afterward be baptized , as being within the covenant by their fathers priviledg , and their own , as being children of believing parents ; so that in the constituting a Christian Church , the Ministers first , and most general work of administring baptism , was with persons of years ( by their preaching to them ) converting to the faith , but in ecclesiâ constitutâ it is much otherwise : our general work of administration of baptism is with infants of enchurched parents ; we seldom meeting with any Turk , or Pagan , or Iew converted , and desiring baptism ; to conclude , if L. Vives by you cited , had been of your opinion ( to spare the mentioning the authority of Ireneus , Cyprian , Augustin , Ierom , &c. or the African or other Councels , who much better knew the custom of the ancient Churches then Lud. Vives could ) we can ballance Vives with Polydor Virgil , another learned Author , who saith , As infants among the Jews were circumcised the eight day from their nativity , so are they for the most part , with us baptized , which yet the English do in the very day wherein they are born , that which S. Cyprian — by many reasons proveth may be done , But ( you say ) besides that the tradition cannot be proved to be Apostolical , we have very good evidence from antiquity , that it was the opinion of the Primitive Church , that infants ought not to be baptized , and this is clear in the sixt Canon of the Councel of Neocaesarea , &c. ] It is proved to be Apostolical , and therefore ( above controversy ) if can be proved : You talk of very good evidence from antiquity , that it was the opinion of the Primitive Church , that infants ought not to be baptized ▪ and this , you say , is clear in the sixt Canon of the Councel of Neo●aesarea : so then , it is likely that one testimony is very good and clear evidence for you ; and shall not many , and of them , some more ancient , witnesses be good for us ? Origen , Ireneus , Cyprian , with the whole Councel of Carthage , held about anno 258. were more ancient then the Councel of Neocaesarea held about the year 316. and those , as hath been shewed , were the for infant-baptism , as many others also express . Augustin , as we have before noted ( on Num. 13 ) calleth it ecclesiae fidem ●irmissimam , and fundatissimum morem , the most firm faith of the Church , and the most grounded custom . And again , that which was delivered by Apostolical authority . But let us now behold how clear it is in the sixt Canon of the Councel of Neocaesarea which you alleadged . The Canon saith , A woman with child may be baptized when she please ; for the baptism of her that is to be delivered , in this matter concerneth not the infant to be born , because every ones own choice or purpose is manifested or declared by his own confession , the mothers baptism doth not so concern the infant that is to be born , as if that needed not to be baptized when 't is born : The woman must for the present make her confession of faith , whereby she may declare her choice ; and so must the child for his own part , when he comes to age , and can shew that he embraceth the Christian faith . Mark how clear this Canon makes it , that Infants ought not to be baptized . Here 's not one word ●orbidding infant-baptism , the whole scope being rathe● to shew that the infant must be baptized for himself ; because the mothers baptism ( in whose womb he then was ) cannot excuse him from being baptized . Add hereto that which some observe , That regeneration by baptism , presupposeth a precedent natural birth , which the unborn child hath not ; therefore the unborn infant cannot be regenerate in his mothers baptism : Indeed it gives him a right hereto , if he have none by the fathers side , 1 Cor. 7. 14. So that if any man list to think that the Councel spake Gospel ; yet it will no more thence follow , that infants ought not to be baptized , because they cannot yet make confession of their faith , then that all that which is said of the adult , is precisely to be applyed to infants for present , as that 2. Thes. 3. 10. — This we command you , that if any would not work , neither should he eat — which concerneth infants no otherwise then when they should be able ; but in the mean time would you not have them eat ? you know that though the rule bear a shew of universality ▪ yet it concerneth persons of age and ability , not infants ; so here , the Ministers interrogating persons of years to be baptized , was simply necessary ; for how else should it have been known whether they were fit to be admitted into the Church priviledges by baptism ? that therefore they did not admit infants to baptism , because they did not examin them , follows not , except you could shew that they admitted none to baptism but persons of years , which is the question in hand , and therfore may not be a medium to prove your assertion by : as for asking them questions to be answered by Sponsors , Godfathers and Godmothers , we shall speak anon . And to supply their incapacity by the answer of a Godfather , is but the same unreasonableness acted with a worse circumstance : and there is no sensible account to be given of it . ] We say that by your present confession , such sponsion by God-fathers is but a circumstance ; therefore the sponsors supply not any incapacity of infants in the respect of the substance of baptism , which is to be sprinkled , washed with , or dipped in water , in the name of the Father , the Son , and the holy Ghost : for this their own capacity is sufficient ( they being born of believing parents , and within the Church ) without the supply of any answer of others for them ; which if you grant us , we have the end of our dispute ; as for circumstances , neither commanded nor forbidden by God in the holy scriptures , we shall willingly submit to the authority and practice of the Church in which we live : If you dispute from the circumstance , or any pretended inconvenience therein , to the anulling the substance controverted , you know how unreasonable that fallacia accidentis is ; and what sensible account can be given of it ? But you say . That which some imperfectly murmur concerning stipulations civil performed by Tutors in the name of their Pupils , is an absolute vanity , &c. ] Have a care that you be not answered with à turpe est Doctori , &c. Do you not vainly argue , that in the use of God-fathers , &c. God is tyed , and Christian Religion transacts her mysteries by proportion and compliance with the Law of the Romans ; concerning which something hath been answered before ; I only add here , that God neither commanding nor forbidding God-fathers , it is no vanity to obey authority herein : But to disturb the peace of the Church , and make schismes for things in their own nature indifferent , and commended to us by venerable antiquity , is not only vain , but impious : And how is God tyed , where he neither forbids nor commands ? To the rest we say not that Christian Religion must transact her mysteries by complyance with Roman Laws , or humane customs ; but that in some things she may , in things circumstantial , and no waies repugnant to the word of God. You say further , I know God might , if he would , have appointed God-fathers to g●ve answer in behalf of children , and to be fideiussors for them , but we cannot find any authority or ground that he hath ; and if he had , then it is to be supposed he would have given them commission to have transacted the solemnity with better circumstances , and given answers with more truth . ] We answer 1. In that you can find no authority or ground for it , nor against it , as we know it can be no other then adiaphorous , or indifferent , and in or for such things as are meerly circumstantial , and in their own nature indifferent to dissent from antiquity ; disobey the Churches authority , and break the sacred band of unity , let your own consciences tell you what you do . 2. Whereas you would bespatter this custom of imputation of will-worship and untruth in the users thereof ; I say first , That whatsoever God hath commanded or forbidden in holy Scriptures , that is necessarily to be observed ; and this faithfull word we must hold fast , Tit. 1. 9. But those things which he hath neither commanded nor forbidden , neither expresly , nor by necessary consequence , fall under the general rule belonging to things arbitrary and indifferent , Let all things be done decently and in order , ● Cor. 14 4● . which then only can be when we unanimously and uniformly do that which a general consent and constant practice of the Church warranteth ; not that which every private spirit liketh or disliketh : There can be no decency without order , nor order in confusion of practices : therefore God having left many things circumstantial , arbitrary as to the authority of the Church , we ought to tender her unity , and reverence her authority ; the contempt whereof hath opened so wide a dore to schism as now troubleth the Christian world ▪ Secondly , there may be falshood in some mens answers , though no fault in the order which God will , it being his perfection that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; God that cannot lie , Tit. 1. 2. and it is the inviolable holyness of his will , that he will not , neither can will any evil ; and it is certainly true which Fulgentius saith , As there is no sin in him , so there is no sin of him . For the question ( you say ) is asked of believing in the present ; and if the God-fathers answer in the name of the child ( I do believe ) it is notorious that they speak false and ridiculously ; for the infant is not capable of believing , &c. ] For answer , we may say with Augustin , Who knows not , that to be baptized , is in , or for infants , instead of believing ? And again , they are borne to Church , and although they cannot run thither on their own feet , yet go they on others feet , that they may be healed : our mother the Church lendeth them others feet , that they may come , others heart that they may believe , others tongue that they may confess , that for as much as in that they are sick , they are more grievously burthened with anothers sin ( that is , which they acted not in their own persons ) so when these are cured , they may be healed or saved , another confessing for them . But I demand , Why may we not here with better reason understand present , for future believing , then you do children of believers● holyness , which the Apostle , 1 Cor. 7. 14. pronounceth in the present ) by a designation to the service of Iesus , Christ , and the future participation of the promises ? But Augustin saith very well , — If the Sacraments had not a certain similitude of those things whereof they are Sacraments , they should not at all be Sacraments ; but by reason of this likeness , they oftentimes receive the very names of these things themselves ; therefore as after a certain manner , the Sacrament of Christs body is the body of Christ ; the Sacrament of Christs blood , is the blood of Christ ; so the Sacrament of faith , is faith : Now to believe , is nothing else but to have faith ; and so when 't is answered that the infant believeth , who hath not yet the affection of faith ; we answer , that the hath faith in respect of the sacrament of faith ; and that he converteth to God , in respect of the sacrament of conversion ; because even that very answer appertaineth unto the celebration of the Sacrament ; as the Apostle speaketh of baptism it self ; We are , saith he , Buried with him by baptism into death ; he saith not , we signifie burial , but altogether saith , We are buried — therefore he called the Sacrament of so great a matter , by no other name then of the thing it self : So that faith , though it be not yet such as consisteth in the will of believers , yet the very Sacrament of that faith , makes a ( baptized ) infant faithfull , or a believer : For as 't is answered that he believeth , so is he called a believer ; not signifying that thing in the very mind , but in respect of his receiving the Sacrament of that very thing ; to wit , of believing , and giving his name to Christ. But what unreasonableness acted with a worse circumstance , is there for God-fathers thus answering — All this I steadfastly believe ( wherein though possibly there may be untruth , because the Sponsor doth not as he professeth , steadfastly believe , yet so may there also be , when persons of years answer for themselves , that they believe ) seeing the lawfulness of baptizing infants , is affirmed on condition of their parents believing , and Church-priviledge , which is often testified personally by the very parents , Grand-fathers , Grand-mothers , and sometimes in defect , or necessary absence of such , by some fellow-believers testifying for them , and the childs priviledg and baptism : but your sensible account is , that they speak false and ridiculously ; if you can bear the eccho of your own words , we therein answer you ; yet for the sober readers sake , we further answer after Augustin , treating of the same argument , Let no man whisper to you ●ther doctrines ; this the Church ever had , ever held , &c. doubtless the custom is very ancient ; Histories tell us of it in the time of Higin●s , who was coetaneous with Polycarp a disciple of S Iohns , they lived under the reigne of Antoninus Pius , about the year 140. some think it came into the Church from the custom of those who were Catechumenists , who being examined before they were admitted to baptism , concerning their faith and repentance , were not only to answer in their own persons , but to have sponsors as witnesses of their faith , conversion , and baptism . It is not improbable which some here propose , that — As children were baptized when their Christian parents had formerly made confession ; so sureties confessed in relation to themselves , that they might be fit to stand as a kind of parents , &c. Seeing therefore this custom is nothing repugnant to holy scripture , neither hath in it any appearance of evil , but rather of profit and edification , though it be not of the essence of baptism , but a ceremonial circumstance , 't is foolish and impious to quarrel it , and for it to break unity and disturb the peace of the Church . But you say , — The infant is not capable of believing , and if he were , he were also capable of dissenting ; and how then do they know his mind ? ] If it be necessary to baptism that the baptizer know the mind of the person to be baptized , how can you baptize men of years ? You will say they express their minds , and so we baptize them . I grant you may know their words , their minds you cannot ; because they may dissemble . If you say you are in charity to believe the best ; once more we say , Be but as charitable towards infants , of whom you can know no actual evil , nor shew any just cause why you should suspect it for the future . And I pray how could the Priest under the Law know the minds of children to be circumci●ed ? To conclude , 't is nothing material whether we know the infants mind , 't is behoofull that we know his priviledg , as being born within the Church and Covenant of God , which giveth him a sufficient right to the seals thereof . But you say , Tertullian gives advice that baptism of infants should be deferred till they could give account of their faith . ] I answer , 1. Tertullian speaking of deferring baptism , lest they should rashly give it , as to persons out of the Covenant , or unbelievers , instanceth specially children ; that is , extraneorum , non foederatorum , as the learned Fra. Iunius interpreteth the same : so that this concerneth not our present question which is of children of Christians . 2. This shews then that the practice of infant-baptism was none of Augustins device , as you charge him , seeing it was in use in the time of Tertullian . 3. But let us hear the rest of Tertullians advice ; was it only concerning the deferring infants baptism ? Let them come when they can learn , when they are taught whither they come , let them be made Christians when they shall be able to know Christ — nay but presently he saith , For no less cause the unmarried also are to be delayed , in whom the tentation is prepared , both in virgins by their maturity , and widows by their going up and down untill they are either married or confirmed in constancy — Will you follow Tertullians advice herein ? But what if they never marry , must they never be baptized ? If not , give us leave to decline it in the other , or to take it in the sense he meaneth it , as may appear in that he specifieth widows , who being at that age , are necessarily to be supposed either baptized after their first marriage , or out of the Covenant . And the same ( you say ) is also the Councel of Gregory Bishop of Nazianzum , &c. Gregory Nazianzen in his fortieth Oration ( which you cite in your margent ) saith , Sow when the time of sowing is — plant prune thy vine when the season is , &c. But at all times intend thy salvation , and think that any time is seasonable , or appointed for baptism : among other ages of man be instanceth in Infancy . Hast thou an Infant ( saith he ) let not wickedness take away the occasion , let it be sanctified from its infancy , let it be dedicated to the Spirit from it tender years : fearest thou the seal in respect of the infirmity of Nature ? How poor a spirited mother art thou , and of how little faith ? But Anna promised Samuel unto the Lord before he was born , &c. You say concerning Gr. Nazianzen , that his reason taught him that which was fit , ( true , for he allowed Infant-baptsm ) yet he was over-born with — the opinion of his Age , &c. So far also I consent as this relates to that they thought , that Infants dying without Baptisme , should neither he glorified nor punished . That which you further say , although he allowed them to hasten in case of necessity , falleth under a double consideration : First , in respect of those times appointed for Baptism in the primitive Church , to wit , Easter , and Whitsontide , or Pentecost , which he mentioneth : But when he cometh to the question , whether Infants should be baptized , he answereth positively ; By all means , if any danger urge , and sheweth it from the Analogy between Circumcision and Baptism . He taketh away the objection from the years at which Christ was baptized , which was indeed to be deferred untill the fulness of time for the worlds redemption was come : and that we are not to imitate all the actions of Christ. To that which you say — Yet in another place he makes mention of some to whom Baptism was not administred , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by reason of Infancy ; we say you utterly mistake : for Nazianzen in the same Oration speaking of delay in performance of that duty , reckons up severall sorts of those whose Baptism was deferred ; some for sloth , or insatiable desire of sinning ; others are not in ability to receive it , either for their infancy , or some sudden and violent accident , disabling them so that they cannot receive this grace if they would . True , infants have neither ability nor will to come to Baptism ; nor can those ( though of years ) who are accidentally disabled : they have not power , though they have a will to come . What is this to our deferring Infants Baptism in the Rule , which in some cases may reasonably and lawfully be done . As for example , Suppose an infant neer some Mahumetan border were found , and the parents not known , we may and ought to demur . But what makes this against baptizing infants of parents known to be within the Church ? But you say , To which if we add that the parents of S. Augustine , S. Hierom , and St. Ambrose , although they were Christian , yet did they not baptize their children before they were 30 years of age , it will be very considerable in the Example , and of great efficacy for the destroying the supposed necessity or derivation from the Apostles . This may make a formidable noyse in some vulgar ear ; 't is true which Mr. Homes notes , pag. 188. that the opinions or practices of some few , conclude no more against the generall tenet and practice of the Church , then the Hills and Vallies do against the roundness of the world . But to what purpose do you propose any of these examples to your clients imitation ? If not , why inferre you them ? Possibly the parents of some great and excellent men , might erre in such omission of duty ; or there might be some invincible lets or obstructions to their desires : however you would not have your childrens Baptism deferred 〈◊〉 years . To the particulars I say , Possidonius in the life of Augustine , saith , that he was born of honest and Christian parents , and that he received of St ▪ Ambrose , Bishop of Milan , both the wholesome doctrine of the Catholick Church , and the Divine Sacraments . But Augustine saith , he believed and desired baptism from his childhood ; the cause of the delay thereof he putteth on a sudden great sickness , and his fathers unbelief : but if the parents were then Chr●stian when he was born , and either understood not ▪ or neglected his Baptism , what is this to our cause ? I know nothing hence following but that , if so they neglected , they were culpable . We read of his dangerous estate while he was a Maniche , and his mothers constant and importunate tears and intercession for his conversion , as her sorrow for the delay thereof ; which at last happily obtained , according to that which the Prelate answered her , It cannot be that the son of those tears should perish . After his conversion he seriously learned , and happily taught others , not to defer infant baptism , as may appear by that which hath been alledged out of him . As for St. Hierom , they also say that both his parents were Christian , and that he was diligently taught and brought up of them at home , and that with Bonosus presently even in his Parents embraces , and Nurses gentle language he received in Christ , and presently he was instructed in the rudiments of Christian p●ety , which very probably importeth his infant-baptisme , rather then that he had any Nurses at his being 0 years old . That which Erasmus who gathered his story out of other Authors ) after saith on Hieroms Epistle to Damasus , that he would follow the faith of that Citie in which he had received the garment of Christ , as the same Erasmus gives the sense in the life of Hierom , proves not that he was not baptized before he was 30 years old : for Hieroms words are to this sense , because the Eastern Churches have rent the seamless Coat of Christ ( by their schismes ) so that it is hard there to know where the Church is , therefore I thought it meet that I should consult with Peters Chaire , and the faith commended by the Apostles mouth ( Rom. 1. ) thence now requiring food for my soul , where long since I tooke on me the garment of Christ. What was it which he called Peters Chair ? What the Citie of Rome ? Was that faith which the Apostle commended onely there , or then when Hierom wrote in all the Western Church ? his words concerning the Eastern Churches divisions by reason of the Arian faction , and the following , concerning the great distance at which Hierom ( being then in Syria , near Antioch ) was , make it plain , that he spake of the Western Church in which he was baptized , probably in oppido Stridonis , where he was born , not in Rome : As for Erasmus's opion of his being baptized in Rome , 't is grounded but upon an opinor . I think ( saith he ) he meaneth it not of his Priesthood , or orders . And what solidity is there on these conjectures , to conclude that Hieroms parents , though Christian , defer'd his baptism until he was 30 years old ? or what wil it advantage you if it were true ? there may be such lets to sealing , as to Israel in the Wilderness , and God bare with them 40 years together , yet they should have circumcised the male children at eight dayes old upon a severe penalty , Gen. 17. 14. an inevitable necessity varieth not the rule . Concerning the last instance in Ambrose , I find that his Father was Deputy , or Governor of France ; but whether Christian or not , I find nothing in Paulinus who wrote his life , and you avouch no Author for that you say . We read that after he was chosen Bishop of Milan , after Auxentius ▪ the Arian , by the joynt suffrages of the discordant parties ; and being ( though much against his own will ) confirmed in that charge by Valentinian the Emperor , he was baptized ; and with the Church held Infant-baptism against Pelagius and the Donatists , upon this ground , Because every age is subject to sin , therefore every age is fit for the Sacrament ; let the reader mark how this also is very considerable in the example , and of what great efficacy it is for the destroying the supposed necessity , or derivation from the Apostles , as the pleader saith : But seeing he can raise no stronger batteries against it , he might more easily and certainly conclude , that it will stand whether he will or no. But however ( saith he ) it is against the perpetual analogie of Christian Doctrine to baptize infants ] This is gallantly spoken , if he could tell how to prove it , or any part thereof . Besides that Christ never gave any precept to baptize them , &c. ] This is his Argument ; all that for which Christ never gave any precept for the doing it , and which neither himself nor his Apostles ( that appears ) did , is against the perpetual Analogie of Christs Doctrine ; but Christ never gave any precept to baptize them , &c ▪ ergo . — I answer , This foundred●Argument , lame on both feet , doth poorly charge : 1. 'T is not true that all is against the perpetual Analogie of Christs Doctrine for which no express precept of Christ , or practice of himself or his Apostles appears ; for there are many things circumstantial and indifferent , neither commanded nor forbidden , which yet on second thoughts you will not say are against the perpetual Analogie of Christs Doctrine : I might instance the postures , or numbers , or sexes , or places where , in the receiving the Lords Supper : Where do you read of any command of Christ , or practice of himself or Apostles , that the Communicants should stand , or sit , or kneel , or lie down ; one of these ( or if you can think of any other ) must needs be ; shew us either precept or practice obliging to either ; where is any precept of Christ obliging to a set or determined number of Communicants : where are we commanded to administer to women ? where is any precept obliging to a place ? who knows not that these and the like things are left under the general rule , Let all things be done decently , and in order ? which observed they are not against the Analogie of Christs Doctrine . Again , what think you of the Sabath , is that which we now doe therein against the Analogie of Christs Doctrine , because we find no express precept or practice of Christ or his Disciples for the translation of it ? That it is and ought to be the Christian Sabbath , is grounded on necessary consequence , but no express precept . 2. It is also notoriously false , that Christ never gave any express precept to baptize all Nations , without any exception to infants within the Covenant ; and who knoweth not that infants ever were and are a great part of every Nation ; what then ? though he never said in so many syllables , or by naming infants , go and baptize them also , is it not sufficient to name all Nations without enumeration of particulars ? Indeed he needed not give such an express ●ommand concerning children , seeing that he sent them to administer this seal of the new Covenant and Sacrament of initiation , who were in the old , their selves sealed in their infancy by circumcision , and so used to that Doctrine of childrens being within the Covenant with believing parents , and the daily practice of their initiation and reception into the communion of a visible Church , that it might have seemed very superfluous to say any more then Go baptize all Nations There is also much difference , Inter ecclesiam constituendam , & constitutam ; the Apostles business was generally to baptize Heathens and converted unbelievers ; but we have to deal with a Church constituted ; therefore faith and repentance , were so often mentioned in the story of the Apostles practice ; but we living in a setled Church , have to deal with baptizing infants who cannot yet actually believe or repent : But in that no particulars are mentioned in Christs universal command to baptize , it sheweth that all within the Church-priviledg and Covenant of God are included . Again , whereas you require a command in terminis for baptizing infants , I demand , Where doth he in terminis say , Baptize men of years , or Kings , peasants , rich , poor , high , low , men , women , Citizens , Countrey-men , Fishers , Husbandmen , Threshers , Shooemakers , Taylors , Shop-keepers , or Mechanicks ? He commandeth that all be baptized , of what sex , age , condition or estate whatsoever they be , which appertain to any Nation . So in general Prescripts , Laws , Grants , and Franchises , the rehersal of particulars is not requisite ; because such things pass on the whole kind therein contained , and will that the censure or priviledg concern all particulars within that general , except in case of any exemption of some specified particular , or exception made by him who made the Covenant , or granted the Priviledges . We cannot find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in these very words in any place of Scripture , Baptize Women , or administer the Lords Supper to women yet from these general prec●pts , Baptize all Nati●ns — take ●at ▪ this is my body — and — drink ye all of it ( now it is — evident that the twelve Apostles only were then present when he instituted this Sacrament , and that he spake and administred it unto them only , yet I say we all , without quarrel about it , baptize women , and respectively administer the Lords Supper to them , as included in the general precepts ; and why are we not contented with a general precept including childrens baptism , seeing no exception of the Covenant-maker can appear to the contrary ? Lastly we say again , that the reason why Christ gave his Disciples no express or peculiar command concerning baptizing infants , but included them in the general , was because the Apostles were so well acquainted with childrens reception into the Church-priviledges , and sealing into the same , that they could not reasonably make any question of baptizing infants , having a general command to baptize all Nations , infants being under the Law circumcised ; and knowing moreover that the grace of God was not more strict or restrained in the new Testament then in the old ; but contrarywise , more diffused or large ; and therefore a greater and more difficult question might have been concerning the baptism of women , there being neither analogie from circumcision , nor particular precept to induce them to baptize them ; but that they knew that the general precept was authority sufficient , without specifying particulars in terminis . You say more , All that either be or his Apostles said concerning it , requires such previous dispositions to baptism , of which infants are not capable , and these are faith and repentance ] Your whole scope is fallacious : form your Argument , Christ and his Apostles in all that he or they said concerning baptism , r●quired saith and repentance , as previous d●●positions to baptism , but no infant can believe or rep●●t ; ergo ▪ infants are not previously disposed to , or capab●e of baptism , according to that Christ or his Apostles ever said . 1. We say here is a Paralogism or fallacy , à dicto secundum quid ad dictum simpliciter : Your Major is true , if you speak of persons of years to be instructed ; but false concerning children , because he never requireth any impossibility . 2. He that appointed Infants baptism , requires no other previous disposition to infant-baptism , but such as they are capable of , that is , of being admitted into the visible Church , and sealed with the external Seal thereof into the future profession of faith and repentance . Adde hereto that children under the Gospel , are thus Capable of the seal of faith , as children were under the Law , although they cannot actually repent or believe , which were and are no less previous dispositions , if we speak of persons of mature years to be baptized : But if your dispute be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your ignoratio ●lenchi may not pass for current reason , if by previous dispositions to baptism of men of years , you would obtrude the same on infants , concerning whom we say that actual faith or repentance are no more previous dispositions to baptism , then they were to circumcision . And so you see that I might reasonably answer all that you say herein by rejecting your consequence ; but for the prudent Readers further satisfaction , I say , 3. A previous disposition necessary to the capacity of a thing , is considerable , either as it is in or of the subject . 1. A previous disposition in the subject , we may understand eithe● as a self-disposing by some intrinsecal and inward faculty , or as a being extrinsecally disposed and fitted by some other power , to a capacity or receptibility of something which yet it hath not , neither was capable thereof before such a disposition : Now this in our present instance presupposeth , or speaks some change of the mind by illumination , faith , remorse of conscience , purpose of leading a new life , and desire to be implanted into Christ and the communion of Saints by baptism ; and so it is internal ; or professing of that endeavour of knowing the mysteries of the Gospel , saith and repentance testified before men ; and so these dispositions are external , or expressed to men whom it may concern ; these are necessary in persons of years coming to baptism . 2. there is a previous disposition of the subject without any present change of the mind , which springeth from his relation to some other , or some others act : So some titles of honour come on children in their fathers Charters without any present change of the childs mind ; so Lands and Inheritances , by right of adoption , may be setled on them in their infancy , without their present change or knowledg : so also the believing parents priviledg , and being within Gods Covenant made with them and their children , previously disposeth infants to the seal thereof , to wit , by giving them a certain right thereto , and so was it in circumcision : But if a Proselyte were to receive the seal of the Covenant , he must necessarily be prepared and first disposed thereto , by the knowledg of Gods Law and Covenant , faith , repentance , or at least the profession thereof , and those other rites which the Law required on that behalf . The infants previous disposition to circumcision , was no other then his fathers and his own priviledg , and being within Gods Covenant : Of the child was neither faith nor repen●ance required for the present , but future ; so must we understand concerning baptism , the seal of faith under the Gospel . And not ( say you ) to instance in those innumerable places that require faith before this Sacrament , there needs no more but this one , He that believeth and is baptized shall be saved — ] I answer , 1. Deal fairly , dispute ad idem ; and shew me one place of Scripture which universally requireth faith before this Sacrament , and you shall be excused for the innumerable places which you speak of : We can shew that the rule holds not universally that faith must precede the Sacraments : for though Abrahams faith preceded the seal thereof , yet Isaaks seal preceded his faith : Mr. Calvin expresseth the reason hereof : Why ( saith he ) doth in Abraham the Sacrament follow faith , and in Isaak his son it goeth before all understanding ? because it is meet that he , which being in full-grown age is received into fellowship of the Covenant , from which he had hitherto been a stranger , should first learn the conditions thereof : but an infant begotten of him , needed not so , which by right of inheritance , according to the form of the promise , is even from his mothers womb contained in the Covenant . And certainly in this respect God calleth the infants of covenanted parents , sons and daughters born unto him , Ezek , 16. 20. & 23. 37. be esteeming them his children who are born of those parents to whom God made the promise to be a God unto them and their seed after them ; which promise as truly concerns us and our children , as it concerned Abraham and his . 2. If the argument be good from that place , Mark 16. 16. He that believeth and is baptized ; faith is first named , and then baptism : ergo , faith must precede baptism : Why shall not the Argument from other places be good to the contrary ? as Iohn 3 : 5. Except a man be born of water and of the spirit , he cannot enter into the Kingdom of God : Baptism is first named , and then regeneration ; therefore baptism must precede regeneration . So again Ephes. 5. 26. Washing with water , that is , baptism is mentioned before the word , ergo , we must first be baptized , and afterward receive the word . 3. If this argument were good , how many men and women of age , must by the same reason be denyed baptism ? For all have not faith ; but the truth is , that to be born in the Church , is unto , or in infants instead of profession of faith and repentance , as to the outward seal , for which we contend ; and profession of faith and repentance , is to and for the adult instead of the same , for their right to the desired seal ( so was it to Ismael , and Esau whom God hated ) because they were born of covenanted parents . 4. Sure it is that Christ in the forementioned place , speaketh of men and women of years : For you confess that infants as such , cannot believe ; and what then must follow if your cruel principles were true ? Christ saith , But he that believeth not , shall be damned : If this were as you would have it , spoken concerning infants also , what should become of all those that die in their infancy ? what are they damn'd ? Here appears an inexcusable perversness of these men , who when children are proposed to their interest in general terms granted them , there they would exclude them , except they shew a particular warrant ; and baptize all Nations , without a baptize infants , shall not advantage them for the seal of their admission into Christs visible Church : But where a general rule is mentioned , from whence they are in reason and all charitable construction to be exempted , there it must include them for their disadvantage , even to damnation , without any particular warrant for such inteterpretation . Mr. Cobbet observeth well , That the Covenant-priviledges of grace , are ever to be expounded in favour of the principal or less principal counterparties , unless any exception be made of persons or priviledges by him which was the Covenant-maker . To avoid this , you must either acknowledg that the place you cite , is either to be understood of those of years who contumaciously reject the Ordinances of God , being hardned in wilfull blindness and unbelief , and so that it doth not concern children , as such ; or else you must allow infants some secret seeds of faith and regeneration , and so you shall justly acknowledg their capacity of baptism . Plainly ( you say ) thus , faith and baptism in conjunction , will bring a man to heaven ; but if he have not faith , baptism shall do him no good . ] True in those ( who though baptized ) as Simon Magus , are yet but in the gall of bitterness ; but this is a meer ignoratio elenchi , hence to conclude against infants baptism ; our question not being whether all that are baptized shall be saved ; but whether children of believing parents ought to be baptized ; which if you would thus disprove , whosoever have not a sa●ing faith that the Sacrament may do them good , may not be baptized ; but children have not such faith , that baptism received may doe them good : ergo , children are not to be baptized : your reasoning would appear unreasonable , both Propositions being false or fallacious . The Major , because baptism is but the external seal of admission into the visible Church , into which elect and reprobates may enter , as it were into the outward Court of the Temple . And if sa●ing faith finally doing the baptized good , or , which is the same , if the inward baptism by the holy Ghost , were the rule by which the baptizing Minister must proceed , what man were sufficient for that Office ? The examples of Simon Magus , Iudas , Demas , &c. shew enough that the most discerning men may be deceived in others fair profession ; and who can foresee the final estates of men and women baptized ? I cannot reasonably think that you take all those for elect , whom your selves baptize , or that your baptism shall doe them all good . And if you dispute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning one and the same faith in several degrees , that is , if you mean the seeds or habit of faith ; that Minor is false ; for elect infants have the seeds of faith in baptism , though they be not formed in them , yet by the secret working of the spirit , the seeds thereof for a time lying hidden in them , shall flourish and shew their growth in them in newness of life . If you mean it of actual faith , that want of that condition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , discovereth the Paralogism : And we say infants want of actual faith in present infancy thereof incapable , concludeth nothing against their having of it in mature age ; and so as little against their baptism . I cannot conclude so well as in Augustins words ; But ( some may say ) the things do some men no good ; what must the Medicine therefore be neglected , because some mens pestilence is incurable ? So that if baptism be necessary , then so is faith , and much more ; for want of faith damneth absolutely . ] I demand then , Do infants believe ? Why do ye deny them baptism ? or because they have not faith , do you conclude them all damned who die in their infancy ? That were a damnable assertion ; and to pay you with your own coyn , Against the perpetual analogie of Christs Doctrine , who commanded infants to be brought unto him , bless them , and positively affirmed , that Of such is the Kingdom of heaven , Further I say , If your Proposition be universal , it is notoriously false ; for all want of faith doth not absolutely damn : For 1. They who pray for faith , or the increases thereof , ( as the Disciples did ) want faith , yet were they not damned ; he that hungereth and thirsteth for the righteousness of faith , wanteth the same ; for hunger and thirst are of emptiness : yet Christ pronounceth such blessed . 2. He that now believeth not , may hereafter believe : It was Pauls case ; had you seen him persecute the faith and faithfull in ignorance and unbelief , would you presently have devoted him to absolute damnation ? Judg not , that you be not judged : I know no man living that wanteth not faith ; and I pray the good Lord to help my unbelief , and exhort you otherwise to express your fancies , that they prove not snares to weak and afflicted consciences . Then ( you say ) it is sottish to say the same incapacity of reason and faith , shall not excuse from the actual susception of baptism , &c. ] A very acute and witty assertion indeed ; but we answer , 1. By this principle you might have been as blasphemous against Gods Ordinance in circumcision , had you lived under the Law. 2. We say not but that infants by their incapacity , are excused from actual susception of baptism , for they cannot act thereto : But parents are not excusable , if they contemn or neglect their parts in sealing those that are joynt heirs of the Promises and Covenant of God with them and their children ; because they have a capacity to promote and effect it : and this appeareth in the History of Moses , Exod. 4. 24 , 25. We very well know that infants cannot come and desire the Seals , their present incapacity excuseth them from that they cannot possibly do ; but their parents or friends can intreat it for them , and present them to it : so that infants have a passive capacity ; they cannot profess faith and repentance ; but their parents professing of the same , interesseth them in all those external Church-priviledges whereof they are capable : and so to be born in the Church , is to them and for them , instead , and in place of their profession . What your terms of reasonably and humanely received , do mean , if to any purpose , want interpretation . The conclusion ( you say ) is , that baptism is also to be deferred till the time of faith . ] Why might you not say the same also concerning circumcision ? It is certain that by the same you may conclude , that many thousand persons of age must never be baptized , because they never come to believe ; as for their profession , no man can say whether it be hypocritical or not . Since faith is necessary to the susception of baptism , &c. ] True in adultis ; what is this to our present question concerning infants ? We have often said that this your arguing a dicto secundum quid ad dictum simpliciter , is fallacious , and not passable among young Sophisters ▪ and we owe no other answer then denying the consequence . Our contest is about Infant-baptism , wherein we say a present actual faith is not required : It is necessary , or at least the profession thereof in those who present to , or ad●inister baptism ; we cannot say so of infants , to whom God doth not yet give the use of reason : therefore they cannot first believe and after receive the Seal , as Abraham did : But therefore they are to be baptized that they may attain faith and salvation : So the word preached profiteth not , if it be not mixed with faith in them that hear ; yet is the preaching thereof an effectual means whereby God will work faith in the hearers : To conclude , Baptism profiteth not without faith ; yet is it an effectual means whereby God worketh regeneration and salvation , therefore none within his Covenant are to be barred from it . It is not improbably conjectured by some , that therefore the Disciples forbad them to bring children to Christ , because they thought children have not faith , nor can any teach them , who are 〈…〉 capable of doctrine : Possibly they did not y●t understand the abolition of the old Seal for the introduction of the new , nor how baptism was to succeed circumcision ; that was sometime after disputed and determined , Acts 1● ▪ ● , 2. but Christ was much displeased with it , rebuked them , and seriously protested , that of such is the kingdom of heaven . Whatever can be said to take off from the necessity of actual faith all that , and much more ( you say ) may be said to excuse from the actual susception of baptism . ] True in adultis , but most ●alse in in●ants ; I ●m weary of telling you of your fallacious arguing , à dicto secundum quid ad dictum simplicitèr : Again , if here by actual susception of baptism , you mean that infants are to be excused from it , we have answered in the ●oregoing paragraph ; if you mean from administration of infant baptism , we deny your assertion , and expect proof . The second device ( you say ) was of Calvin and his . ] You said before that some said infants have imputative faith , and by the number you now attribute it to Calvin ; indeed Mr. Calvin saith , as I have noted , That infants are baptized into future repentance and faith , which although they be not yet formed in them , yet by the secret operation of the spirit , the seed of either lieth hid in them : and in the same chapter he saith as Paul there reasoneth , That the Iews are sanctified of their parents ; so in another place he teacheth . That the children of Christians receive the same sanctification of their fathers : Also in the same chapter he saith — not that I mean rashly to affirm , that they be indued with the same faith which we feel in our selves , or that they have at all knowledg of faith ( which I had rather leave in suspence , &c. ) but concerning imputative faith , I find neither device nor approbation of Calvins . Why did you not rather say that this device was P. Lombards ( who mentioneth the Imputative faith you speak of ) or some of the following Schoolmen ? Or Polydor Virgil who in his fourth book concerning the Inventors of these things cleareth Calvin from this invention , saying — Seeing infants , by reason of their age , cannot testifie their own faith , as Cyprian saith , it was provided● from the beginning , that they should profess their faith by o●hers , that a● anothers fault , to wit Adam ●ur first parents sin was evil to them , in so much that from their birth they were subject to originall sin , so others endeavour might be good to them , who therefore ( as Ambrose saith in his second book concerning the calling of the Gentiles ) believe and are baptized by anothers confession . Or why do you not rather lay the invention hereof to Iustin Martyr , who living long before any of these , saith , They are made worthy of the good things of Baptism , by their faith who present them to be baptized ? The Reader may hence gather how little Calvin said for imputative faith , and if he had affirmed any such thing , yet how untrue it is , that Calvin , or any of his , invented it . But the pleader saith further , Can an infant sent into a Mahumetan Province , be more confident for Christianity when he comes to be a man , then if he had not been baptized ? Pag. 241. Yes , caeteris paribus : for though the Sacraments work not the same effect in all receivers , yet Gods holy Spirit deserteth not his ordinance in the elect , though for causes ever just , though most unknown to us , it doth not always alike shew its power in the recipient . It is true , that the seal and ministration of man can nothing profit where God giveth not the inward Baptism by his holy Spirit ; though the inward may save without the outward , as hath been noted : but your supposition being rightly laid concerning an elect infant baptized , and so carried away , you must grant that God , whose election can by no means be defeated or made voyd , will give and make effectuall the means to the end , that is , salvation , whether by acquainting the party baptized with his will declared in his word preached to him , or by his secret work within him , if he will take him away in infancy : in the adult , coming to the knowledg of Gods covenant in Christ , and of his own sealing in infancy , it must make him more confident of his implantation into Christ , then if he knew that he never had been baptized . What then ? Must this be by vertue of baptism by water onely , or the externall ministration thereof ? No , but by the power of Gods Spirit working on his ordinance , and accomplishing his own decrees , do we follow your supposition , dividing preaching of the word to such when they come to years , from the precedent seal ? Truly such a strange invention were absolutely without Art , without Scripture , reason or authority , I would say , as is your argument here alledged against infant-baptism , but that you call it Demonstrative and Vnanswerable : but consider how to overcome before you cry victory . To answer your supposition ; suppose that an infant were not by any habituall faith so much as disposed to any actuall belief without a new master ; what could this conclude more then that it is necessary to the actuall faith of an infant come to fit years , that he be taught the doctrine of faith , repentance , &c. which we constantly affirm : what makes this against infant-baptism ? We unanimously confess , and solemnly profess , that the infant , so soon as it shall be able to learn , ought to be , and shall be taught the mysteries of eternall life and salvation by Christ : so your demonstration proves but a poor fallacie : you utterly mistaking or willingly dissembling the question . We affirm not that the Word ought to be divided from the Sacrament whereof new-born infants are capable , but that the word is to be preached to them , & they are to be instructed in all the Rudiments of Christian Religion , so soon as they shal be able to learn : I only add hereto , what have you said in this your so much applauded argument against infant-baptism , which might not as reasonably and religiously have been urged against infant-circumcision ? Could they if sent into Painim-Countreys with all the terms of your supposition , have been more disposed to an actual belief without a new Master ? yet they had , and we have right to the seal of the righteousnesse of Faith , not for any excellency or ability to produce any good and saving effect in our selves , b●● through the merits of our Saviour , the free mercy of God , and the right of our Fathers , with whom God made his Covenant for their persons and posterity . Next , you say , To which also this consideration may be added , That if baptism be necessary to the salvation of infants , upon whom is the imposition laid ? ] Concerning Baptism in generall , 't is considerable which Tertullian saith , The Lord himself who owed no repentance , was baptized ; and was it not necessary to sinners ? his reason will reach ( possibly beyond his opinion ) to infants also , except we should say with Pelagius , that they are not sinners . Further we say , that Baptism , the ●aver of regeneration , is necessary to the salvation of infants ; yet in case of privation or impossibility , they are saved by the peculiar and extraordinary goodness and providence of God. So that the necessity of Baptism , as hath been avowed , is not absolute , as if none could be saved without it ; but necessary on our part , who are to obey the ordinance of God. God is not tied to his ordinance , but we are : he can otherwise save , but we cannot be saved in the contempt thereof God ( saith Tertullian ) hath bound faith to the necessity of Baptism ; therefore Cornelius and those that were with him , after they were sanctified by the holy Ghost , were yet baptized ; neither is the visible sanctification superfluous , because the invisible preceded ; seeing God alone giveth the one , and appointeth man to do the other for a seal and confirmation of his covenant . You say more , To whom is the commandement given ? To the Parents or to the children ? Not to the children , for they are not capable of a law ; not to the parents , for then God hath put the salvation of innocent babes into the power of others , and infants may be damned for their fathers carelesness or malice , &c. ] You trifle here ; you know that we hold no such necessity of the means , as hath been said ; your foundation therefore failing , nothing of your superstructure can stand . If men neglect or contemn the ordinance of God toward their infants salvation , they do as much as in them lieth , to shut them from heaven : but yet the foundation of the Lord remaineth sure , having this seal , the Lord knoweth them that are his though men neglect to mark them , who cannot help themselves thereto , yet the Lord knoweth all his , and is not unjust to punish the childs involuntary defect for the parents voluntary neglect , which God will severely punish , though the child shall be held guiltless thereof , as may appear in the fore-recited example of Moses ; which might perswade conside●ing men to beware of denying children baptism ( for if the neglect be such a sin , what is the contempt therof ? ) to which their parents faith giveth them right ; not as an efficient , principall , or meritorious cause of infants salvation , but as a sign and seal of Gods good will towards their children , whose providence causing them to be born of such parents sheweth that he vouchsafeth them the priviledge of his covenant : and how horrible a presumption is it for man to take away that which God pleaseth to give ? It follows ( say you ) that it is not necessary at all to be done to them to whom it cannot be prescribed as a law , and in whose behalfe it cannot be reasonably intrusted to others with the appendant necessity . ] We have said enough concerning the necessity you stil harp on , and fear to weary the Reader by telling you , we hold no such absolute necessity as we have expressed ; but that it follows not that it is necessary at all to be done , &c. is evidently false , as may appear in circumcision , which was enjoyned the parents , not the children ; as untrue is your second branch ( in whose behalf it cannot be reasonably entrusted to others — for the infants circumcision was reasonably entrusted to the parent under this necessity — The uncircumcised man-child — that person shall be cut off from his people , Gen. 17. 14. And ( you say ) if it be not necessary , it is certain it is not reasonable . ] Stay and prove that it is not necessary , before you build up many conclusions upon that which never was , nor will be granted you . We have shewed how 't is necessary . It is nowhere in terms prescribed . ] Neither is the Sabbath which we observe , nor many other things which of duty we do perform : See what hath been answered hereto , pag. 240. Num. 28. and so we baptize infants ; for it is both reasonable , and they have a capacity thereof , though you deny both . Either baptism produc●th spiritual effects , or it produceth them not , &c. ] A rare Dilemma , but that 't is fallacious . Reduce it to a Syllogism , and it will appear a Paralogism ex accidente . Suppose thus , That which produceth no spiritual effects , is not to be contended for ; but baptism produceth no spiritual effect ; ergo , it is not to be contended for : Who knows not that 't is accidental to baptism to produce no spiritual effect in the baptized ? This is for mans unbelief and forsaking the Covenant , by wilfull sinning which doth ponere obicem , and make the Ordinance of none effect to salvation : If we should thus dispute , That which causeth wrath is evil ; but the Law causeth wrath , ergo , the Law is evil : the Fallacy were the same : For it is accidental , and through mans disobedience that the Law causeth wrath ; of it self it is good and holy , right and pure : so here , though baptism produce no good spiritual effect in the reprobate ( or not ex opere operato ) yet by the institution of God ▪ whose spirit worketh on his Ordinance , it doth . What are we nearer heaven if we are baptized ? ] If I were of your Councel , I would entreat you to beware of these political temporizings which come so near Atheism : Believe you the Scriptures who thus slight Gods holy Ordinances ? But if — baptism does do a work upon the soul , producing spiritual benefits and advantages , these advantages are produced by the external work of the Sacrament alone , or by that as it is helped by the co-operation and predispositions of the suscipient . Here you bring another fallacy , à non causâ pro causâ● We say that neither are the effects or spiritual advantages of baptism , produced by the external work of the Sacrament alone , nor by that as it is helped by the co-operation and pre-disposition of the suscipient ( as hath been proved ) but by the spirit of God working on his own Ordinance . If ( you say ) by the external work alone , how doth this differ from the opus operatum of Papists , save that it is worse ? If the Skie fall we shall have Larks . Who affirms that which you suppose ? For they say the Sacrament does not produce it's effect but in a suscipient disposed by all requisites and due preparations of piety , faith and repentance . ] Do they say so when they speak of infant-baptism ? slander them not ; herein they are better then you who deny infants baptism , which they grant though children cannot actually believe , confess , profess or repent . But this opinion saies it does of it self , without the help or so muc● as the coexistence of any condition but the meer reception . ] Make much of the Minerva of your own brain ; if it be your op●nion , we own it not . But if the Sacrament does not do its work alone , but per modum recip●ent●s , according to the predispositions of the suscipient , then because infants can neither hinder it , nor do any thing to further it , it does them no benefit at all . ] You might have pleaded the same against circumcision , with as good success : They could neither hinder it , nor do any thing to further it ; did it therefore do them no benefit at all ? But who faith it is per modum recipientis , &c. which is not properly expressed according to the predisposition , Per modum speaks a cause , ad , or secundum , a condition : We say that the Sacrament doth work according to the dispositions of the receivers , because God gives that to infants which makes them fit to be baptized , giving them by his own Covenant with his believieving parents , federal holyness , and so a right to the external initiatory seal of his Covenant with them : Whether it do them good or no , whether it produce a spiritual good effect or no ( that is to regeneration and salvation ) a right they have to the external seal , as being born within the Church , and that as soon as they are born ; we understand not any other predisposing cause in the infant to be baptized , as if he were able to contribute any thing to his receptibility , more then the unborn Iacob was in relation to the love of God , which indeed never found any cause but it self ; yet ere the children were born , God loved Iacob and hated Esau. Further we say , as we shall be saved secundum opera , but not propter opera : Good works are in the regenerate excellent signes of justification and salvation future , they cannot be the causes of either ; they follow , they cannot precede justification : So we may say that baptism works according to the dispositions of the suscipient , which are not in infants , faith , profession , repentance , &c. which God gives not to infants , but to persons of years ; but as to their right to baptism by his Couenant : what other predispositions are in them are secret , and known to God above . And so your exploded fancy and dream of a notable advantage vanisheth . Either baptism ( you say ) is a meer Ceremony , or it implies a duty on our part . If it be a ceremony only , how doth it sanctifie us , or make the comers thereunto perfect ? If it implys a duty on our part , how then can children receive it , who cannot do duty a● all ? ] How many impertinences are he●e twisted up together ? We answer plainly , Ceremony and duty on mans part , are not membra dividentia , nor always contradistinct ; for they may coïncidere ; as in those ceremonies of the Law , which being commanded of God , were duties of men subject to the Law , and to be performed , though they could not make the comers thereunto perfect : and so is baptism now a duty on our part to be administred , though of it self it cannot make all the comers thereunto perfect . But you demand , if it implies a duty on our part , how then can children receive it , who cannot do duty at all ? Where is now the revelation , reason , common sense , and all experience in the world , in which you so lately triumphed , as if you had driven us to take sanctuary ? If it be a duty on our part to administer it , how can children receive it , who cannot do any duty at all ? Nay but tell me , if you can , by all your reason , how could infants receive baptism except we did administer it ? say you , how can he be passive who cannot be active at all ? how could infants receive circumcision , who could do as little duty as infants now can ? That homonymical ( on our part ) must be otherwise limited by some expression , or else your Argument will appear fallacious . It is a duty on our part to baptize infants ; on the childrens part no duty is required ; they can do none , as such ; for God enjoyneth no impossibilities . But you say , This way of ministration , makes baptism to be wholly an outward duty , a work of the Law , a carnal Ordinance , it makes us adhere to the letter , without any regard of the spirit , &c. ] This Rhetorick would somthing better becom him that careth not what , but how much he saith . All these vain and injurious expressions , are meer aspersions : and call you this an Argument considerable ? wherein appears either matter or form thereto pertinent ? For the rest ( which in some other man I should take for some aegri insomnium ) we say if you mean by Mystery , the spiritual baptism mysteriously signified by the outward ministration , to which you seem to drive , 't is evident that it doth not alwaies accompany it ( except you will say that the Sacrament justifieth ex opere operato , which a little before you would have pinned on our backs ) which appears in Iudas , Simon Magus , and all others who fall away : And as certainly false is it , that it never follows in order of time ; common experience shewing that the spiritual seed sowed in baptism , many times , and in many of the baptized , lieth long before it actually appeareth , either in any outward effects , inward signes of calling , or fruits of regeneration ; as in Abraham faith preceded , and circumcision the seal of the righteousness of faith , followed : so in Cornelius , a spiritual sanctification preceded , and baptism followed ; but in Isaak circumcised the eight day , the seal preceded , and faith and sanctity followed : So in Infant-baptism the seal and laver of regeneration goeth before , and actual faith followeth it in season , if they hold fast the faith of Christ. You say again , Baptism is never propounded , mentioned or enjoyned as a means of remission of sins , or of eternal life , but something of duty , choice , and sanctity is joyned with it , in order to production of the end so mentioned . Know you not that as many as are baptized into Christ Iesus , are baptized into his death , &c. ] Good reason that such things should be propounded , mentioned and enjoyned to those who converting to the faith in years capable of Doctrine , require the seal of Gods Covenant ; and certainly so was it to Proselytes to be circumcised ; but you cannot reasonably think , that they proposed or enjoyned Infants to be circumcised any such things : and it were as vain to propose any of these to Infants now to be baptized : Therefore we seal them now , and propound these like things to them when they be capable : Now the Scripture speaking to men or women of understanding , propounds to them their present duty who are to be baptized , or who are baptized , as faith , repentance , walking in newness of life , mortification ; and ( as hath been said ) the Apostles in the ecclesiâ constituendâ had mostly to do , being to endeavour the calling and conversion of the Gentiles , who before were aliens from the Covenant of God : But in ecclesiâ constitutâ , we rarely meet with any first to be taught , and then to be sealed ; the children of Christian parents having Church-priviledg , are now baptized first ( as in the setled Covenant under the Law they were first circumcised ) and when they come to ●it years , instructed : And what then do all your impertinences disadvantage our cause , seeing elect infants in their baptism , are implanted into Christ , and in due time walk-in newness of life ? This is indeed truly to be baptized , both in the Symbole and the M●stery : Whatsoever is less then this , is but the Symbole , only a meer ceremony , & ● . ] The effects of elect childrens baptism being nothing less , this Rheto●ick might have been spared . Plainer yet ; Whosoever are baptized into Christ , have put on Christ ▪ have put on the new man : But to put on this new man ▪ is to be formed in righteousness , and holyness , and truth &c. ] All this plainly makes for infants baptism , who being naturally flesh and blood , such as cannot enter into the Kingdom of heaven , conceived and born in sin , children of wrath , must indeed put on Christ Jesus that they may be saved : These prem●ses we willingly adhere to ; but your conclusion is li●ble to a non sequitur ; because it is either fallacious , disputing ab adultis ad infantes , which wanting the condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , becomes an ignoratio elenchi , and mistaking or mispursuing the Question , or begging it in those terms ( remaining in the present incapacities ) which cannot be granted . I answer two things , 1. God can give capacity of regeneration , and newness of life to any age ; That he doth not give it to infants , cannot appear to us : The contrary doth ; for he giveth the spirit of sanctification to some infants , in , and from the womb ; for many dying young , are saved , which being conceived in sin , and born the child●en of wrath● they could not be , without regeneration and sanctification : And truly when I consider what marvelous instinct God giveth to the new-cast young of beasts , to take the brest ( as well as to new-born infants ) for their bodily preservation , I cannot but conceive that the good God gives infants ( on whom he ha●h set his own image , which consisteth in understanding , sanctity , immortality , &c. ) some admirable , though to us secret , light of mind , and capacity of that which is subordinate to the preservation of their immortal souls . 2. Children under the Gospel have no less capacity then children under the Law had , who yet received the seal of the same righteousness of faith in their infancy , and were circumcised to newness of life . Rom. ● . 29. But you say , — And then have they but one member of the distinction used by S Peter , they have that baptism which is a putting away the filth of the flesh ; but they have not that baptism which is the answer of a good conscience towards God , which is the only baptism that saveth us — ] I answer , 1. You vainly dispute è non concessis ; 't is not granted , nor can it ever be proved that elect children in baptism are not formed new in righteousness and holyness ; and so your superstruction concerning their having only that baptism which is a putting away the filth of the flesh ; but not the rest necessary to salvation , is frivolous . 2. The answer of a good conscience toward God , is an effect of the inward baptism by the spirit of Jesus , peculiar to the elect . Now if your reason hence taken , for the exclusion of infants from baptism , the external seal , were good ; by the same reason none but the elect , or those who have the answer of a good conscience towards God , must be admitted to baptism ▪ and whom then might you with good conscience baptize ? certainly but few ; and for ought you can certainly know , none : For in these last and worst dayes , what know you , but that they who fairly profess faith and repentance , &c. may yet notwithstanding be meer hypocrites ? And where is then their answer of a good conscience toward God ? 3. I say , what secret light , and sw●et confidence elect infants have in God , I know not ; sure I am they have that which is and shall be sufficient to their salvation in Christ , though they die before man can teach them more : and why shall man exclude them from the external Seal of Gods Covenant with them ( as being born within the Church ) of which they have as evident ( and a more easie ) capacity then children had of circumcision ? God gives Infants the incomparably greater and more excellent part , sanctity and sealing to salvation ; and shall man presume to deny the less and subordinate part , the external Seal of Christs visible Church , whereof Reprobates , born within the Church , have a capacity ? 4. Faith , good conscience , repentance , &c. are in the elect those fruits , whose seeds were sowen in baptism ; and ( as hath been said ) were it reasonable to say , we may not sow untill the fruits thereof appear ? Nay , but we therefore sow in hope , that we may in due season see and reap the fruits thereof . 5. Whereas you say that the answer of a good conscience towards God , is the only baptism that saveth us ; I answer , 1. It is not the answer of a good conscience that saveth any man , though a good conscience be an excellent signe of our salvation by Christ ; for , Being justified by faith , we have peace with God through our Lord Iesus Christ , by whom also we have access by faith , &c. 2. Your reasoning is fallacious , your medium being homonymical : For , allowing you the signe for the cause , yet if that ( which saveth us ) though it may be true , if understood concerning persons of years , and as good conscience , an undoubted effect of regeneration , is opposed to the bare seal thereof , without any inward effect of the spirit . I say if it be understood of Infants , as in your sense , excluded from a capacity of good conscience , or the acts thereof , it is very false , except you will also exclude all Infants from salvation , which were against the express doctrine of Christ. As infants ( you say ) by the force of nature cannot put themselves into a supernatural condition ( and therefore say the Poedobaptists , they need baptism to put them into it ) so if they be baptized before the use of reason , before the works of the spirit , before the operation of grace , before they can throw off the works of darkness , and live in righteousness & newness of life , they are never the near . ] I answer , 1. Neither can men of years by the force of nature put themselves into a supernatural condition , supposing you mean subordinate to salvation ; and what then can the use of reason without the works of the Spirit , advantage them hereto ? Shall not they therefore that have the use of reason be baptized ? 2. What do you herein say which might not as well have been objected against the circumcision of infants ? Would you have concluded them never the neer , because at eight dayes old they had not the use of reason to know what or why it was so done u●to them before they could throw off the works of darkness , and live in righteousness and newness of life ? 3. If you will have none baptized before the works of the Spirit , before the operations of grace , &c. when and whom may you baptize ? For the wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh and whither it goeth : so is every one that is born of the Spirit . God can , and doth sanctifie infants ( as in the elect infants , dying such must be granted , if you have so much reason or charity as to think that at least some of them are elected and saved ) and he can and doth sanctifie in age , sometimes in the very last act thereof , as appeared in the penitent thief ; how then will it follow that infants are never the neerer if they be baptized before the use of reason , &c. 4. We must understand that baptism comprehendeth first , the sign water , and the whole ceremony , sprinkling , washing , or dipping into water in the Name of the Father , the Son , and the holy Ghost . Secondly , the things themselves signified by the visible and externall things , which are sprinkling of the blood of Iesus on the baptized for the remission of sins , mortification of the old man , quickning the new man into certain hope of resurrection to eternall life to come . Thirdly , the commandement & promise of Christ ▪ whence the sign hath authority and power of sealing and confirming these things unto the baptized . They then that say baptism is an externall sign and washing of the body , and therefore a bare and effectless sign , do fallaciously dispute , dividing that which God ( who cannot deceive us ) hath joyned together , by giving us order to baptize , and be baptized for the re●●ssion of sins freely for Christs sake , into whom we are implanted by Baptism . How false then must ●t be which you , upon the matter , affirm that we shall be never the neerer , if we cannot contribute somthing to the efficacie of Baptism in the use of our own reason ? Certainly Gods Sp●●●t accompanieth his ordinance in the elect , sooner or later : If the reprobate be never the nearer salvation for his baptism , that is accidentall , & maketh nothing against the effectuall ●ealing of the elect to eternall life in their baptism . There are many sorts of hearers of the Word ; some like the stony ground , some like the thorny , some like the high-way ; shall the Apostasie , unbelief , and barrenness of the greater part , make the ordinance of God of none effect to believers ? To conclude , it is but the outward ministration which is committed to us ; the capacity or incapacity , fruit-bearing or sterility of receivers , belongs to God to judge of , not to us ; we must do our duty , and leave the issues to to him . But you say , From the pains of hell they shall be saved by the mercies of God and their own innocency , though th●y die in puris naturalibus , and baptism will carry them no further . ] What ? Popery and Pelagianism twisted together ? If you speak of childrens salvation by the mercies of God to his elect , so far we accord : if you say by their own innocency , that Pelagians and Donatists taught , who affirmed that infants were born without originall sin , and therefore would not have them baptized . Against this heresie the second Milvetian Councel determined Canon 2. as hath been noted . For that you say they shall be saved though they die in puris naturalibus , that is , such as they are by nature without regeneration , it is against the express word of God , as may clearly appear , in that all are conceived and born in sin , the children of wrath by nature : That which is born of the flesh is flesh , — and flesh and blood cannot inherit the kingdom of God , that is , such as it is by , and in the state of corrupted nature ; therefore except the infant be regenerate , he cannot enter into the kingdome of God. That which you say , that Baptism will carry infants no further , then from the pains of hell , smels strongly of Pope●y : They say that children dying without Baptism , shall have poenam damni ▪ non sensus , that is , they shall be free from hell fire , but that they shall not enter into heavenly joys : But Augustine so far said well , there is not to any , any middle place , that he can be any where but with the Divel , who is not with Christ. Certainly the Scripture mentioneth onely heaven for the elect and blessed , and hell for the reprobate and damned . For that Baptism that saveth us is not onely the washing with water , of which onely children are capable , but the answer of a good conscience towards God , of which they are not capable till the use of reason , till they know to chuse the good and refuse the evill . ] If you mean by washing with water , baptism according to Christs institution administred ; we say also it is not that onely ( which is the Ministers part to give ) which saveth us , but the power and grace of Gods Spirit inwardly baptizing , sanctifying , regenerating and cleansing us from our sins by the pretious blood of Iesus that saveth us : Now that infants are not hereof capable till the use of reason , is evidently false , if you but hold these three Principles ; 1. That no unregenerate unclean person can be saved ▪ 2. That all mankind is born in sin , Rom. 5. 12. 3. That some infants dying before their use of reason , are saved . That which you say , that infants are capable of washing with water ( that is of baptism , or else you trifle ) we ass●●t to , and desire you to say no more ; infants of believing parents , that is of professed Christians , are capable of baptism : for the rest we contend not , we refer the effect thereof in particulars to God , who alone knoweth his elect , and ●ow and when to give them the inward f●uit of his own ordinances : we neither affirm that all the baptized shall be saved , neither can we or you determine which shall , and which shall not , but indifferently , as charity requireth , hope well of every one whom we baptize , concerning whom we can say nothing to the contrary . But you say , All vows made by persons under other names , stipulations made by minors , are not valid till they ( be ) by a supervening act after they are of a sufficient age to ra●ifie them . ] To which we answer , 1. though all be not valid in such case , it is enough that some are : 2. Your assertion , if granted , that is , that all vows or ( which is more then you affirm ) if no vows made by persons under others names , or stipulations made by minors , or persons in their minority , are not valid untill by a supervening act after they are of sufficient age to ratifie them they are confirmed : what could this make against our duty of Infant-baptism ? the case being much different between stipulations of men , and the covenant between God & man , as hath been shewed , & as appeared in circumcision which was with Infants eight days old . Mr. Cobbet well observeth , that the covenant of grace is as well a testament , 1 Cor. 11. 25. Heb. 9. 15 , &c. Now a testament may be , and useth to be made in reference to little ones without knowledge : nor do any use to deny a childs right in the Testators will , — because it understood not the same : and that many Infants with whom God made the covenant , Gen. 17. dying such , were yet saved : and that they restipulate in their Parents knowing acceptance of the covenant , and professed owning of it upon the Covenant terms , as wel on their childrens parts as their own : & they restipulate in a passive reception of the Covenant condition & bond to after imitation of their father Abrahams faith & obedience . Again , our question is not concerning the ratification or effect of Infant-baptism , by their act or acts , to make it good to themselves and effectuall , when they come of age ; but concerning a Church-priviledge on Infants part , which is to be admitted unto the externall seal of Gods Covenant with his Church , it being to Parents and their children ; and this dependth on Gods institution to appoint it , and his inward working to make it good : Secondly , in the confirmation of children come to age , they then professing faith , obedience , repentance , newness of life , &c. into which in their infancy they were baptized , that is , then ratified which others promised and stipulated for them , as concerning outward , profession , which is in your language a supervening act , to make the former appear valid ▪ Thirdly , the question is not concerning the final effect of baptism in particulars baptized , which cannot fall under the Ministers cognizance ( it being kept in heaven in the archives and secret counsel of God ) but concerning their right to baptism , who are born within the verge and precincts of the Church . Whether such infants doe afterwards believe , repent , and amend their lives to salvation by Christ , or not , we cannot foresee , nor have we any exception to supersede or limit our duty of administring the outward seal of baptism : For as much as children born of Christian parents and within the Church , are thereby partakers of the Covenant of grace , even they who are not partakers of the grace of the Covenant . Fourthly , we answer , That children in Gods account , do vow , confess , and avouch the Lord in their parents vowing , confession , or avouching him , as they did of old ; which the learned Mr. Cobbet observeth from Deut. 26. 17 , 18. where we read — Thou hast avouched the Lord this day , to be thy God , and to walk in his waies , &c. and the Lord hath avouched thee this day , to be his peculiar people , as he hath promised thee — and Deut , 19. 10 , 11 , &c. Ye Stand this day all of you before the Lord your God : Your Captains and your Tribes , your Elders and your Officers , with all the men of Israel , your little ones , your wives and strangers — that thou shouldest enter into a Covenant with the Lord thy God , and into his Oath which the Lord thy God maketh with thee this day , that he may establish thee to day for a people unto himself , and that he may be unto thee a God , as he hath said unto thee , and as he hath sworn unto thy fathers , to Abraham , to Isaak , and to Jacob , &c. whereof see Gen. 17. 7. Though therefore some stipulations made in minority and nonage , bind not the person under age , except he confirm it when he cometh to age , yet you will not say that the same is not valid if made by Parents , Governors , or Guardians for childre● : and so in some publick Covenants and Acts of one City or State , with another , which concern the present and future ages , the infants within that City or State , as being in minority free Denisons , are bound by the same Covenant and Act , though as such , they could neither transact , speak , nor consent to the same , but all was agreed on and done by their Parents or Commissioners of years thereto designed , in their own and childrens name : which may apear in Israels Covenant with the Gibeonites , which , though the stipulators were beguiled , yet Israels children were bound to , and when Saul out of a perverse zeal , about 380 * years after , would needs violate , how binding that Covenant was , God declared in a severe judgment on Sauls Family , and all Israel . But upon this invalid supposition you build another quere . — Why were it not as good they stayed to make it , till that time , before which time if they do make it , it is to no purpose ? this would be considered . ] It would , or should be considered , that it is very dangerous playing thus with the sacred Ordinances of God : You confess that baptism is the only inlet into the Church of Christ ; and is it to no purpose to be let into his Church and Covenant , out of which you say there is no salvation ? 'T is true that all are not saved that are within the Church and Covenant , but no man is s●ved out of it . God hath appointed baptism to be a seal and token of our receiving and entrance into the Church ; is it to no purpose to obey him in his Ordinances ? God would not only have all the Citizens of his Church thus enfranchised , but those who are not baptized when they may , he will not have reckoned in the number of his Church : And say you , 't is to no purpose to have children marked for members of Christs Church ? Baptism is Gods mark whereby he will have his people discerned from all other false Churches and Sects ; and think you 't is to no purpose to have Gods mark set on children , that they may not with a perishing world be toucht by the destroyers ? Yet you say , Our way is the surer way ; for not to baptize children till they can give an account of their faith , is the most proportionable to an Act of Reason and humanity , and it can have no danger in it . ] How often hath Satan in tempting to sin , misled the incaucious with this suggestion , there can be no danger in it , 't is the surer way ? 't is neither reasonable nor humane wilfully to act his part , and as much as in us lieth , to shut infants from the kingdom of heaven ; and so to doe that which much angred Christ in the daies of his flesh ; to wit , to barr or forbid children to come to him ; this would be considered . And why is it more proportionable to an act of reason and humanity to defer childrens baptism , then in due time to baptize them ? Infants were circumcised long before they could give any account of their faith , and yet that act was proportionable to reason ; and Moses was near a sad affliction for delaying it . You say further , For to say that infants may be damned for want of baptism , &c. I know no Protestant that ever said so : but take heed you damn not your selves by teaching contempt of the Sacrament : We are well satisfied that the privation thereof shall not condemn infants , it not being their fault if they want it ; it may be , and certainly is theirs , who teach men to deny it them : And then consider in the inviolable justice of God , whose the damnation will be . We cannot conceive that a meer privation of circumcision condemned those Hebrew babes who died before the eighth day ; because God is unchangeably just , who confined their sealing to that day ; yet you will grant that it was a great sin ( except in case of evident and inevitable necessity , as during Israels marches in the Wilderness ) a great sin I say of parents to neglect the administration thereof ( for God never threatned any punishment , such as is mentioned , Gen. 17. 14. but in respect of great sin ) much more was it obstinately to deny it them : It is certainly true which hath been noted out of Augustine . There may be conversion of the heart without baptism ; but it cannot be in the contempt of baptism ; for it can by no means be called the conversion of the heart to God , when the Sacrament of God is contemned . And so take your dirt back again into your own faces which you cast at ours , Whosoever will pertinaciously persist in this opinion of Anabaptists , and practice it accordingly , they pollute the blo●d of the ever● lasting Testament ; and in the ●postles sense ; Heb. 4 , 5 , 6. They crucifie to themselves the Son of God afresh , and put him to open shame , who being once baptized ( and thereby planted together in the likeness of his death , Rom. 6. 4 5. Who having once died , dyeth no more , death hath no more dominion over him ) will yet be baptized again . The Apostles saying , It is impossible for those who were once enlightned ( that is , baptized , as the Syriac Interpreter rendreth it , and as we shall make it appear more anon ) — If they fall away , to renew them again unto repentance , seeing they crucifie to themselves the Son of God afresh , and put him to an open shame : How do they crucifie him afresh to themselves , that is , as much as in them is ? Why , 1. They are said so to do , who iterate , or again do , or resume that which is a resemblance or similitude of Christs suffering , who died but once : for in a reiterating it , we declare or intimate the first to be void ; and so if we will have a new baptism , we must have a new Christ , and he must in our Symbole suffer , as if one Christ , or his once suffering were not sufficient for our redemption . And is not this to pollute the bloud of the everlasting Covenant and Testament , and to crucifie again the Son of God. Secondly , this may be said in respect of reciduation or falling away from Christ ( as they do who renounce their baptism by which they were implanted into him , by receiving another baptism ) because the merit of Christs Cross being abolished and made void , by which they were once renewed , it must needs be that Christ should be crucified again and put to shame , that they might be renewed by a fresh , or new merit of the Cross ; which seeing it cannot be , the Apostle possibly would infer that it was impossible that they which are once sealed and regenerate , should ever fall away , and that therefore all Christians should do their uttermost endeavour that they may be like good ground , near the blessing , and that they may not want an iterated renovation , which no man can possibly attain . As for the rest of your revi●ings , though we have no cause to be troubled at your dogged eloquence ; yet for their sakes who are weak , I shall endeavour to shew the injurious falshood thereof : You say that we in baptizing infants , dishonour and make a Pageantry of the Sacrament , &c. We answer to this puted calumny , 1. You may as well in this your Theomachy , and fighting against Gods Ordinance , object the same against Circumcision of Infants , if incapacity of present giving account of their faith , as you pretend , can make the Sealers of infants lyable to your unjust censure : for infants could then no more give an account of their faith then now they can . 2. Infants have a capacity of the holy Ghost ( as hath been proved in the examples of Ieremy and Iohn Baptist , &c. ) yea such a measure of sanctification , and so certain a regeneration , working in them all such things as God knoweth to be necessary to their salvation ; or himself supplying all those things , as that Christ both pronounceth their propriety in the Kingdom of heaven , and proposed them as patterns to all those who should enter thereinto . Therefore the Apostles Argument being good , from the extraordinary and visible gifts of the holy Ghost ( gifts of miracles flourishing in the primitive Church , and marking many receivers to a capacity of baptism , which yet might then be had without any interest in the Kingdom of heaven ) who can forbid water that these should not be baptized , which have received the holy Ghost as well as we ? It must as certainly hold from the gift of regeneration , and the spirit of sanctification , which is in many infants , because many infants , dying such , are saved : And now in your judgment doth the baptism of such as are saved dishonour the Sacrament ( the outward seal which man can give , and wicked men receive ) who have received the thing signified , the inward seal of Gods holy spirit , which none but himself can give , and none but the elect receive ? Or do you dishonour your self , who were so admitted into the Church , the Church our holy Mother , who ma●gre the Devils malice , and the powers of hell , by Infant-baptism bringeth an holy seed to Christ , Christ himself commanding us to baptize all , without exception to any estate , sex , age , or condition , that either are within the Church as born of Christian parents , or in their conversion , profession of faith and repentance , desire to be admitted into the same : Adde hereto that Christ particularly cautioned for children , left any should despise them , openly declaring , that of such is the kingdome of heaven : And yet the doing of this duty is dishonour to the Sacrament , and Pageantry with you : But , If of every idle word which men shall speak they shall give an account in the day of judgment , it concerneth them speedily to repent of these blasphemous calumnies , lest it prove a black and dismal day to them , in respect of these things for which they can give no better account then their own fancies and others . And whereas you say , they that baptize infants ineffectually , represent a Sepulture into the death of Christ , and please themselves with a signe without an effect , making baptism like the fig-tree in the Gospel , full of leaves , but no fruit : To say this is an untruth , is as much answer as we owe to so reasonless a calumny : yet I shall be contented to lay it further open . I say , 1. Can you be assured that none of these who are baptized in infancy , and no otherwise , are regenerate and saved ? Whence have you either such knowledg or commission so to judg ? You say the Anabaptists say so ; so said the Pharisees concerning those that believed in Christ — This people who knows not the Law , are cursed : But what warrant is this for you to blaspheme for company ? 2. God be blessed that we who believe one God , one Mediator , one Faith , one Baptism which we received in our infancy , have such a testimony of Gods holy spirit , effectually working faith , repentance , mortification , and a comfortable measure of sanctification in us , as that we know you speak untruth in that you say , that Poedobaptists ineffectually represent a Sepultur● into the death of Christ , and please themselves in a signe without an effect , &c. God be blessed , which according to his abundant mercy hath begotten us again to a lively hope — wherein as we need not be beholding to you for testimony , so neither are we to regard what you say against it . With me it is a very small thing that I should be judged of you , or of mans judgment — but he that judgeth me is the Lord ; therefore judg nothing before the time . He that saith that baptism is a bare signe only , fallaciously concludeth , dividing things which God hath joyned together . 3. Although baptism of infants be effectless to the reprobate , whether infant , or person of years , as in Iudas , Simon Magus , Demas , and others like , yet it is effectual to salvation to all the elect , in whom Gods spirit powerfully worketh to faith , repentance , sanctification , &c. without which all the waters under heaven cannot be effectual for the cleansing of one soul. 4. We please not our selves with a signe without effect ; if you doe , rest not in that state , lest you and your stingie leaves without fruit , withering , become fuel for the fire which goes not out , to fill up the measure of impious calumny . You say , They invocate the holy Ghost in vain , doing as if one should call upon him to illuminate a stone or a tree . ] 1. I wonder what they will be ashamed to say , who blush not at such assertions ? 'T is true that the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be illuminated , for to be baptized , as the Syriac Interpreter gives it , Hebr. 4 ▪ 6. Hebr. 10. 32 ▪ and that the Greek Fathers so commonly used the word : and it is no improbable conjecture , that there was an allusion to the Hebrew manner of speaking ; who by one and the same word express illumination , and a River or Source of water , and by a Metaphor , Illumination of the mind : For they who are baptized by water , and the spirit of Jesus , are in Gods good time and the measure he knows fit , illuminated , and find not only a River of elementary water , but of that water which floweth to eternal life , whereof Christ spake , Iohn 7. that is , the spirit of illumination and sanctification . 2. I would desire you again consider , is the case all one , or alike , when we pray that God would be pleased to illuminate , sanctifie , and save an elect infant for whom Christ shed his precious bloud , for whose salvation he came from heaven , became an infant , and man of sorrows to the death , whom he blessed , of whom he said , Of such is the kingdom of heaven , and except ye become as one of these , ye shall not enter into the kingdom of heaven ; Is I say , the case all one when we pray according to Gods word and promise , for these , as if we should pray God to illuminate , sanctifie and save a stone , or a tree ? hath a stone or tree any habitual faith , or reason , or any capacity of the holy Ghost , illumination , or sanctification ? Do any creatures under the degrees of man , bear the image of their Creator , in immortality , sanctity and light of understanding ? Would God you could be ashamed of blaspheming , and laying such pernicious stumbling-blocks before the blind to make them fall . Since ( you say ) there is no direct impiety in the opinion ( of Anabaptists ) nor any that is apparently consequent to it , and they with so much probability do , or may pretend to true perswasion , they are with all means , Christian , fair and humane , to be redargued , or instructed . ] I hoped that the Plea being ended , the Pleader would have come to himself again ; but this and another strain promise no more but a lucid interval . I answer , As to your charitie towards the persons of the Anabaptists : I also with they may by all Christian , fair , and humane means , be reproved , convinced , or instructed : but that there is no direct impietie , in their opinion , nor any that is apparently consequent to it , is apparently unture , for that which is displeasing to Christ , is directly impious ; and such is with-holding . Infants from him : that which is uncharitable , is direct impietie ; and such is that opinion which barreth Infants from the Seal of Gods Covenant with them , and the Communion of Saints ; as also in that it damneth so great a part of the world ; presupposing that God had no Church in the world for so many hundred years , as Infant-Baptism hath been the general inlet to the same ; except a little while in the schism of Pelagians and Donatists ; and again , when the same Heresie revived in Germany , in Charls 5. his reign , and now again in these distracted and calamitous times : much more hath been , and might be said herein ; but I shall be so far from being their accuser , that I heartily pray the Lord to open their eyes that they sleep not in death : only I say to the Pleader who would so courteously vail others impietie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Lastly , you say that you think That there is much more truth then evidence on our side , and therefore we may be confident as for our own particulars , but not too forward peremptorily to prescribe to others , much less to damn , or to kill , or to persecute them that only in this particular disagree . ] That we may be confident of the truth on our side , I assent : likewise , that none be too forward peremptorily to prescribe , except where the Word of God and necessary consequence from thence prescribeth ; that none should persecute , kill , or much less for opinions less then blasphemous against God , or destructive to Religion , and salvation of souls , ( saving to Supreme Authoritie their lawful right ) I also assent to : but can by no means be of your opinion , that there is less evidence then truth on our side ; as any ways intimating a defect of evidence : therefore I say , 1. That evidence , sensu forensi , in common sense of controversies , or matters of judicature , importeth sufficient proof : so we say that witnesses give in evidence ; that is , not alwayes in terminis , and express words , as in actions of case is requirable ; nor as they say , ore rotundo , as to say , Verres is a Thief . &c. but from considerable circumstances , or necessarie consequences sufficient to evince , and to inform to sentence . This evidence on our side you will not denie in this case , nor ( I suppose ) affirm that falshood hath more proof or evidence in Scripture then truth . 2. Sometimes we speak of evidence in relation to the partie or parties to be informed ; in which , not only his or their capacitie is considerable , but also other circumstances ; as the Informers expression , which possibly may be defective ; the Informeds attention , for want whereof , that may not appear which were otherwise sufficiently evident . Again , In case of Gods judgment over the disobedient given over to strong delusions , that they should believ lyes and be damned , who received not the love of the truth ( of it self evident enough ) that they might be saved : hereof sec Isa. 6. 9 , 10. Mat. 13. 13 , 14 , 15. To a blind man , or one that winketh in the clearest & most evident light , no colours or proportions are evident ; because men if blind cannot , if obstinate & schismatical , wil not see & understand . 3 There is a notius natura , and a notius nobis : if in the evidence you speak of , you mean the first , and that errour and falshood is more known in nature , that is manifestly false ; for the truth is first and best known in nature . If you mean the second , that is , that we less know the truth then the evidence ; what blame you in our cause , or advantage your Clients ? If you say we see no evidence , nor can the blind see the Sun ; what can you gain hereby ? it may be , and certainly is , that the Gospels light is hid to some , the Apostle will tell you to whom , and why , 2 Cor. 4. 3 , 4. It is hid to them that are lost , in whom the God of this world hath blinded the minds of them which believe not , lest the light of the glorious Gospel of Christ — should shine unto them — we undertake not to make the truth evident to every gain-sayer and despiser thereof , but say of such an one , as Elisha for his servant at the beleaguered Dothan , 2 King. 6. 17. Lord , I pray thee open his eyes that he may see . The most manifest light of the Gospel had not evidence enough with the Pharisees , whom Christ pronounced blind ; and it concerned them chiefly which he said , they have winked with their eyes , &c. an unbeliever may doubt of any truth , and then it is not evident to him . The old Academicks were wont to question the testimonie and evidence of their own senses with a quid si falleris ? being not confident of the truth of that they saw with their eyes , and heard with their ears . Carneades doubted of all things ; yet certainly many things were evident of themselves to those who could and would see and know manifest truths , though not to him . 4. They who deny convincing evidence in Gods Word , not only erre not knowing the Scriptures , but tacitely accuse the Wisdom and Providence of God for mans salvation , of insufficiencie : for how shall matters of controversie concerning faith and manners he decided without sufficient evidence ? and if you think there is not sufficient evidence in Scripture to keep us from errour , and to direct us in the way of truth and salvation , in what other rule , or testimonie will you place such evidence as you would have ? what in Traditions and unwritten verities ? where shall we seek these , among our adversaries ? nay , but no man can be edified by that which is destructive ; or in Enthusiasms and Revelations ? but what evidence can there be in those things , whose authority cannot be proved , and whose truth cannot be infallible ? nothing less then that which cannot be false , can be the ground of faith and religion : whatsoever falleth below that supreme certaintie , is but opinion at most . Now the Word of God only is infallible , because he cannot lye , Tit. 1. 2. and therefore his Word is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of God may be perfect , throughly furnished unto all good works , 2 Tim. 3. 16 , 17. 5 If it be rejoined , that in our present question , and some other cases , the Scripture saith nothing expresly and positively to evidence the truth . I answer , I with Tertullian , I am confident to say , that the Scriptures themselves were ▪ so disposed by the will of God , that they might administer matter to Hereticks ; seeing that I read , there must be Heresies , which could not be without Scriptures . 2 That is Scripture truth which the Scripture proposeth or enjoineth , by necessary consequence , though not in express words ; and whosoever disbelieveth or disobeyeth● that , so far he rejecteth the Scripture , in his errour and ignorance of Scripture . So the Sadduces denyed the resurrection of the dead , among other vain arguments , so principally a non scripto , because Moses ( whose writings only , they received ) did not in terminis , or express words , and syllables , say , the dead shall rise again : now though that is true , Moses did not expresly say so ; yet our Saviour told them that therein they erred , not knowing the Scriptures , Mat. 22. 29. where he meaneth not express words of Scripture , but necessary consequence : for certainly , they knew the express letter , yet thought they had not evidence enough from Scripture , because they found nothing there in terminis , against their errour , which Christ yet justly chargeth on them — Ye do erre , not knowing the Scriptures , — as touching the resurrection of the dead , have you not read that which was spoken unto you by God , saying , I am the God of Abraham , and the God of Isaac , and the God of Iacob ? Well , what express Scripture is here to prove the resurrection of the dead , that Christ should charge those that denyed the same with errour and ignorance of Scriptures ? Truly no more then we find for Infant-baptism , in appearance much less ; yet thus he who could not be deceived , chargeth them ; because denying necessary consequence they required express words : now the consequence was thus , God is not the God of the dead , but of the living , therefore the dead shall rise again . To the folding up of all , I might repeat sundry things which as necessarily conclude our Infant-baptism , as Infants circumcision into the same faith : Gods Covenant with Abraham and his spiritual seed , that is , all Beleevers : Christs honouring Infants with sacred embraces , proposing them as heirs and patterns designed for the Kingdome of heaven ; the extent of Gods federal promise to us and our children ; childrens capacitie of the inward baptism , signified in the external sign : whole Families and Nations baptized , of which children are , and ever were a great part ; Christs absolute command to baptize all Nations , without any tittle of exception to Infants ; Infants-federal and ecclesiastical holiness by their parents , and their own right : But that I would not be irksom to the prudent and pious Reader , to whom I heartily wish a right understanding in all things , constancie in the truth , and unitie of the holy Spirit , that we may all meet in Gods eternal kingdom of glory . AMEN . A SURVEY OF The Controverted Points , CONCERNING INFANT-BAPTISM , &c. THE SECOND PART . CHAP. I. Infants of Christian Parents ought to be baptized . I Need not be long in describing this Sacrament ; only I say that Baptism is a Sacrament of the New Testament , succeeding Circumcision the Seal of the Old , appointed by Christ for our Inlet into his Church , our implantation into Him , and the similitude of his death and resurrection , in which the water sanctified by the word , representeth the blood of Christ , sealeth and exhibiteth to the Elect all the benefits of his inestimable merits , death , passion , and resurrection , to our regeneration , remission of sins , and cleansing our bodies and souls from them all ; though not presently so , that we have no sin ; yet so , as that believing in Christ we have no guilt of original or actual sin imputed to us to condemnation : for the water , by the Ordinance of God , touching the body , the Spirit of Jesus baptizeth body and soul. Hence Baptism is said to save us , 1 Pet. 3. 21. the end of Baptism is , that being baptized we might be illuminated ; being illuminated , we might be adopted sons of God ; being adopted , we might be perfected , that we may become immortally blessed . In our being baptized in the Name of the Father , the Son , and the Holy Ghost , we do as it were , by a solemn Oath or Covenant , declare and protest , that we are wholly devoted to one God in Trinity of Unitie ; and God on his part herein testifieth , that by this Seal of his Covenant , he receiveth us into the participation of his free mercies in Christ , and into the holy communion of his Church , the body of Christ , 1 Ioh. 5. 7 , 8. The Protestant Church holdeth , That the subject of Baptism are all they who either are , or ( professing faith , repentance , &c. ) desire to be admitted into the Church and Covenant of God : and that Infants of Christian Parents , being within the same , ought to be baptized , forasmuch as the Covenant and Promise of God is to Parents and their children . The Pelagians and Donatists ( long since condemned of Heresie by the Church ) and now again of late , the Anabaptists deny the baptism of children to be lawful , until they come to years that they may be taught , and profess their faith , and repentance , and desire of baptism , upon these and the like grounds : Christ saith — Go therefore and teach all Nations , baptizing them in the Name of the Father , the Son , and the Holy Ghost : therefore Teaching must go before Baptism ; and consequently Infants may not be baptizd before they be taught Unto which we answer , 1 That in the cited place there was not intended an exact and compleat model of Christs commission to the Apostles ; for there is no mention of the Lords Supper : Christ only nameth the two more usual things for making or initiating disciples for the gathering of a Church , that is , teaching for them who were capable , therof , and baptizing for them and their children not yet capable of doctrine ; that having their names given unto Christ , and being admitted into his school , they might as they grew up to capacitie , be instructed concerning the mysteries of salvation in Christ : neither was this the first institution of baptism ; for when Christ spake these words , he was about to ascend up into heaven : he had some years before that time appointed baptism among the Iews converted to the faith , and confirmed it by his own reception of baptism , not that he needed it , or had any sin to be washed away therein ; but to sanctifie the element of water by his sacred body , to the use and end of baptism ; that is , to appoint for us a laver of regeneration : and in the cited place ( being to leave the world ) he enlarged the commission of baptism on the receivers part ; as if he had said , Hitherto ye were not to go into the way of the Gentiles , but to the lost sheep of the house of Israel : but now go and call the Gentiles also , go baptize and teach all Nations the mysteries of the Gospel , as I have taught you : now therefore the order and laws of Baptism are not hence to be derived . 2. Christ then sent his Disciples to convert and baptize those Gentiles , who possibly had not so much as heard of Christ , much less of faith in him , and baptism into his Church : it was necessary therefore that the Apostles should first instruct them what they were to do in baptism , and why : but when the parents were baptized and instructed , so that there were Churches setled among the Gentiles ; then their children were also to be baptized into the same Covenant of God , which runneth to covenanted parents and their children ; which before their parents sealing and admission into Christs Church might not be : so that ( as hath been often noted ) we must distinguish between a Church to be constituted and setled , and a constituted or setled Church : as also between persons of years , and Infants presented to baptism . In a Church to be constituted and converted from Iudaism or Pag●●sm , those that are of years must necessarily first be taught , and afterward baptized ; but in a constituted or setled Church , Infants are first to be baptized , and then to be taught when they are able to learn : no otherwise was it in circumcision which was the former Seal of the same Covenant and righteousness of Faith , into which we are now , under the Gospel , baptized . When Abraham according to Gods commandment , came to circumcise the men of his family , doubtless he first instructed them , and preached to them the reason , use , and end of that sacrament , according as the Lord said , Gen. 18. 19. I know him that he will command his children , and his houshold after him , and they shall keep the way of the Lord : but when Isaac was born , he did not expect till he was come to years of discreetion to learn , but circumcised him on the eighth day , Gen. 21. 4. 3 In the cited place , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also make Disciples ; which was to gather a Church both by preaching the Gospel , and administration of Baptism , the Sacrament of initiation , and first entrance of Infants thereto . So these two means are expressed in the very next words of Christ — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. that is , Baptizing them in the Name of the Father , Son , and Holy Ghost , teaching them to observe all that I have commanded . Some do well observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to teach them that are strangers to doctrine , that they may become Disciples ( and so in any humane school also , scholers are entered or admitted , before they are therein taught , ) ) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to teach them that are Disciples . So Mat. 27. 57. it is said of Ioseph of Arimathea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — who also was Iesus Disciple . And so the same word is expounded Ioh. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make Disciples — the Pharisees● heard that Iesus made and baptized more Disciples then Iohn . And so the Hebrews from their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 didicit , assuevit , derive their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmid , a Disciple or Scholar . So that here appeareth no such necessitie of the order ( by our adversaries pretended to ) as can conclude that none may be baptized , but such as are first taught . 4 If the order of those words must determine the order of the actions , then by the same reason , repentance must be before faith ; for Mark. 1. 15. it is said , Repent ye and beleeve the Gospel . So Rom. 10. 9. If thou shalt confess with thy mouth the Lord Iesus , and shalt believe in thine heart , &c. thou shalt be saved . Doth it follow therefore a man may make confession of Christ with his mouth to salvation , before he believeth in him in his heart ? and indeed if the order of words may determine in what order we must act in this business , then from other places of Scripture it may be concluded that Baptism must precede teaching , as Mark. 1. 4. Iohn did baptize in the Wilderness , and preach the baptism of repentance , and Mat. 28. 19 , 20. when Christ had said — baptizing them , &c. he presently inferreth teaching them to observe all things whatsoever I have commanded . So Ioh. 3. 5. the water is named before the Spirit , and Eph. 5. 26. the washing of water , that is , of baptism , is named before the word . 5 Christ doth not in the cited place , in one syllable prescribe or limit the Apostles , whom they should baptize , and whom not , but only enjoineth that they baptize all Nations in the name of the Father , and of the Son , and of the H. Ghost , teaching them to observe all those things which he had formerly taught them : his principal end being there to command them to preach and to set to the Seal of the Gospel-covenant ; mentioning no particulars , but intimating , that all those that were of capacitie should be taught ; and that those that were not of present understanding ( yet if born of such persons as had given their names to Christ ) ● should be admitted to the seal of the righteousness of faith in Christ , that they might be instructed when , and as they were able to learn. There are two conditions of Baptism , Beleeve and Repent , which seeing Infants , as such , cannot do , their baptism ought to be deferred until they can . We answer , 1 These are the conditions , If the question were concerning persons of years to be baptised ; but it is concerning Infants , on whom no such condition is , or can reasonably for the present , be laid . 2 The argument is impious and ridiculous , as if one should say , the condition of eating is labouring , which seeing Infants cannot do , let their eating or feeding be defered till they can . The Apostle saith , If there be any that will not labour , let him not eat , 2 Thess. 3. 10. Who ( of any sense ) doth not understand that of those that can , and will not ? and why not so in believing and repenting , seeing that God requireth impossibilities neither in things temporal nor spiritual ? 3 As in the baptism of those who are of years , a previous faith is required , so is a subsequent faith of those who are baptized Infants , which if they afterward have not , they forfeit the benefit of the Seal which they received . 4 Though Infants , as such , cannot have actual faith , yet have they the seeds thereof in baptism , covered or shut up in the habitual beginning of grace , which Christ both can , and doth work in them . Nor is it simply necessary that the Sacraments should in the same moment in which they are administred , effect all things which they figure or represent — yea a dilatory paction hath place , when in the making thereof there is some invincible let to present performance , as want of the present use of reason is to infants faith , repentance , and obedience to the Gospel , unto which they are by Covenant bound in their baptism : and indeed to be within the Covenant gives the Infant a just capacitie to the seal of the same : Now Infants of believing and baptized parents are within the Covenant , Gen. 17. 7. Act. 2. 39. Christ was not baptized in his Infancie , although the Deitie hypostatically united , dwelt in him fully ; but deferred the same untill he was about 30 years of age : therefore what ever habitual faith or seeds of grace can be pretended to for infants , they ought not to be baptized until they come of years to know what they do . We answer , 1 Christ requireth not that we should imitate him in all that he did , which is proposed to us for doctrine , but not for imitation : for example , he was both circumcised ( as being of the seed of Abraham under the Law , the righteousness whereof he was to perform , Mat. 3. 15. ) and also baptized : if we should be so , Christ should profit us nothing , Gal. 5. 2. 2 The time was not come at the birth of Christ , for the repealing of the seals of the ceremonial Law , ▪ nor was the seal of the new Covenant to be instituted untill the time drew near wherein he was to publish it by preaching the Gospel , and accomplishing the great work of our redemption in his bloud : therefore he that was Saviour both of Iews and Gentiles , was circumcised in his Infancie , and baptized as soon as that Sacrament was instituted . 3 They that herein require imitation of Christ , intimate a necessitie of deferring baptism untill the age of 30 years , which our Antagonists ( that I know of ) do not practise . 4 A bare example without a precept doth not bind to imitation : Christ administred the communion with unleavened bread after supper , in an upper room to twelve men only and no women : but seeing we find no precept in the Gospel which commandeth us to do the same , we believe we are not bound by that example . 5. There was neither neglect , contempt , nor danger in so long delaying Christs Baptism ; there must needs be some of all these in the delay of our childrens Baptism : Christ had no sin , but we have both Original and Actual : he not only foreknew , but foreordained ( as God ) the manner and time , as of his nativity , so also of his death : We neither know nor can appoint the time of our departures hence ; therefore we may not defer our childrens Baptism ; they may suddenly dye 6. Christ would not before that age be baptized , and enter into his publike Ministry , among other causes , for this also , that the truth hereof might answer the type preceding in the Levitical Priests , who although they were received into the Colledge of Priests at five and twenty , yet were they not admitted to exercise their Ministry until they were thirty years old , Numb . 4. 3. The Lords Supper may not be given to Infants , by reason of their incapacity : On the same ground neither ought Baptism the other Sacrament . We answer , That the reason why we may not administer the Communion to Infants , is because God hath given an express command , — Let a man examine himself , 〈…〉 let him eat of that Bread , and drink of that Cup — And there followeth a dreadful reason , — For he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the Lords body : Now Infants can neither examine themselves , nor discern the Lords body , because they cannot understand the institution , end , use and condition of that Sacrament : Therefore we do not administer it unto them until they can be instructed therein . No such limitation can be shewed concerning Baptism ; for though Faith and Repentance be mentioned as conditions of Baptism and Remission of sins , and Salvation to persons of years ; yet the case is far otherwise with Infants● who though they cannot ( as such ) actually believe and repent , yet we doubt not of their Remission of sins and salvation : neither could those Infants who were circumcised actually believe and repent , yet that barred them not from the Seal of the same Righteousness of Faith. Again , that which is said Mark 16. 16. is very considerable ( as hath been noted ) He that believeth and is baptized shall be saved ; but he that believeth not shall be damned : It sheweth that the condition of believing is proposed to persons of years , who may believe , or obstinately reject the Gospel , which Infants ( as such ) cannot do : and therefore it cannot for present concern them , without involving them all in the sentence of damnation ; which opinion were damnable and Antichristian , Christ having positively pronounced for them — Of such is the Kingdom of God : To Infants , to be born within Gods Covenant , and to receive the Seal thereof obliging them to future Faith , Repentance and Obedience , is instead of all these . Lastly , Baptism is the Seal of Initiation , Entrance and Admittance into the Church ; that therefore we give Infants , that when they shall be capable of the Sacrament of Confirmation ( the Lords Supper ) they may receive that also . The Spirit acknowledgeth no other means of Regeneration then the incorruptible Seed , the Word of God , 1 Pet. 1. 23. which seeing Infants cannot receive , they cannot be regenerate ; therefore their Baptism is effectless to Regeneration . We answer , The major appeareth false by Tit. 3. 5. St. Peter speaks there only of those Believers who had been taught by the preaching of the Gospel , comprehending under it the Seal thereof , Baptism , the Laver of Regeneration , which is taught in that Word as a means of Regeneration . Faith must go before the Sign or Seal thereof ; as Abraham believed first , and then received the Seal , Circumcision ; Therefore until Infants can actually believe , they must not be baptized . We answer , That if we speak of persons of years , they must first believe , or make profession of their faith ; because by Baptism they are to be admitted into the Covenant of God , and Communion of his Church , to which they were formerly Aliens and Strangers : But it holdeth not in Infants born of Christian Parents , they being already within the Covenant and Church , and so having present right to the Seal thereof : So in Isaac's Circumcision at eight days old , the Seal went long before the faith or profession thereof . God bringeth not the blinde into his Covenant , but enlighteneth them , that they may know the will of God for their Salvation : But Infants , as such , are not capable of Illumination ; therefore they are not to be baptized . We answer : 1. God calleth the poor , maimed , halt , and lame unto the great supper , that is the Communion of Christ , Luke 14. 21. 2. The Greek Divines were wont to call Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Illumination ; and it can be no less then impious presumption to affirm , That God doth not in the Baptism of Elect Infants , secretly infuse such a light as he knoweth sufficient to their salvation ; seeing that it is certain , that as God dwelleth not in all that know him , Rom. 1. 21. so neither do all those presently know him in whom he dwelleth by the spirit of illumination and regeneration ( until they have received such a further measure of the Spirit which is of God , that they may know the things which are freely given to them of God , 1 Cor. 2. 12. ) which appears , in that Elect children are saved ; which , without the Spirit of Regeneration , none can be , Iohn 3. 3 , 5. and doubtless the soul of an Infant in Gods divine presence in heaven , hath therein more illumination then the most knowing mortal in the world hath . 3. Neither did the Apostles their selves presently understand all these things necessary to salvation which Christ taugh them ; neither did he propose Doctrines to them above their present capacity : — I have yet many things to say unto you , but you cannot bear them now : He patiently expected their future abilities ; with a — What I do , thou knowest not now , but thou shalt know , — John 13. 7. which both Peter and the rest had experience of , when the promised Comforter taught them , and brought all things to remembrance which Jesus had said unto● them , and the Spirit of Truth guided them into all truth ; and shall we not believe that God will graciously bear with an Infants present defect of understanding , which himself gives him by degrees , and in such measure and time as his self appointeth ? 4. As Faith and Confession sufficed the penitent Thief , without Baptism ; so Baptism , the Seal of the Righteousness of Faith and Repentance sufficeth an Elect Infant , dying without confession of Faith , and actual Repentance ; and the living , until he come of age and ability to know and make profession . With the heart man believeth unto Righteousness , and with the mouth confession is made unto Salvation , Rom. 10. 10. But Infants can do neither of these ; therefore they profane the holy Seal , who give it to them who cannoe be profited thereby . We answer . 1. The same might have been objected against circumcision , where the Seal sufficed , until the sealed came to years and ability to believe and confess . 2. The Apostles speaks there concerning persons of years , it nothing concerns Infants , as such . 3. If giving the Seal to those who cannot be profited thereby , be profanation of the same , how often do you prophane the holy Seal ? How can any meer man know whom to baptize , though of years , and whom to put by ? None can foresee mens final estates but God alone . We know that Iudas and Simon Magus were baptized , though whatsoever they confessed with their mouth , 't is certain they did not believe with their heart unto righteousness . Did their Baptizers profane Baptism ? If not , how maliciously is this objected against us , baptizing Infants of Believers , Christ himself expresly avowing them as subjects of his Kingdom ? The Seals of the New Testament are perfect and spiritual : But Infants are carnal ; and , The natural man receiveth not the things of the Spirit of God , 1 Cor. 2. 14. Therefore these Seals agree not to , and with Infants present incapacity . We answer , The Apostle there speaks concerning the understanding of divine mysteries , not comprehensible of profane and carnal men : Now Infants being carnal , as born of flesh , want Regeneration , that they may become spiritual , and enter into the Kingdom of God ; and because they are by corrupted nature imperfect , therefore they ought to be admitted to the ordinary means by God appointed to make them perfect . The Apostle biddeth us , Draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water , Hebr. 10. 22. Which seeing Infants cannot for present do , the washing of their bodies with the pure water of Baptism belongeth to others who can have a good conscience , not to them . We answer , The Apostle there sheweth , what we who are baptized , and of age ought to do , and with what confidence , not who ought to be baptized ; and so it nothing concerneth Infants till they come of age . Baptism which saveth us , is with the testimony of a good conscience : This Infants cannot have who have no knowledge ; Therefore Infants ought not to receive that Baptism which cannot save them . We answer , 1. The Apostle speaks not there of the subject of Baptism , but of the fruits and effects thereof in those who are of ripe years ; the fruits which indeed Elect Infants , if living , shall here reap in due time ; and into which they are for present sealed : Now the outward Administration of the sign of the Covenant ( concerning which our present question is ) is one thing , and the inward effect thereof another : As it is also in the Word preached , the Administration must be indifferently to all , Mark 16. 15. whether stony , thorny , highway , or good ground , Gods Seeds-men must diligently sow ; the fruit and efficacy will be to Believers only , Hebr. 4. 2. but that no meer man can foresee . 2. What Illumination Infants have by the secret working and influence of Gods holy Spirit , belongeth to Gods secret councel , and therefore not to our inquest . 3. Sanctification , more then Ecclesiastical , in order of time doth not always precede the Seal and Sacrament thereof , as may be proved from Infant Circumcision , but by the Sacrament which implanteth us into Christ , and which is therefore the washing of Regeneration and Renovation , the seeds of Faith , Sanctity , and good conscience are sowed in us , which by a powerful and secret working of the Holy Ghost , sheweth it self in due season ; without which work of the Spirit , the Gospel most powerfully preached , and Sacraments duly administred to the most knowing men and women , could bring forth no better effects , then a favour of death , unto death and condemnation : Seeing then the effect to Sanctification and Salvation is neither in the Minister , nature of the Water , and Washing therewith , but in the Ordinance of God ; nor in the capacity or ability of the most prudent sons of men , but in the sole working of Gods gracious Spirit ; why should any rest in opere operato , the work it self done ? or deny it to any within the Church , needing Regeneration , that they may be saved ? Christ joyneth these two together , Teach and Baptize ; and , Believe , Repent , and be Baptized : But Infants are not capable of Faith and Repentance ; Therefore they ought not , as such , to be Baptized . We answer , Here is an Ignoratio Elenchi in the mistake of the Question ; which is not , Whether that teaching ought to be divided from Baptism , which we affirm not : but the contrary ; persons of years ought first to be taught to believe and repent , and then to be baptized : But our question is not concerning the Baptism of Adults , or persons capable of these things for the present , but of Infants ; here again the question is mistaken , and therefore such disputes are fallacious . It is true , the water without the Word can make no Sacrament , nor give any sacramental effect ; therefore neither young nor old may be baptized , where the Gospel is not first preached and received : For Baptism is a seal of the Gospel ; but believing Parents have been taught , received the Gospel , and been sealed into Gods Covenant ; therefore they ought to present their children to Baptism , who are joynt Covenanters with them . Again , Baptism is administred with the words of institution by Christ appointed ; take away the Word , and what is the Water but ordinary water ? The Word is added to the element , and makes the Sacrament — Whence is this so great vertue of the Water , that it but toucheth the body , and cleanseth the heart , but by the Word ; not because it is spoken , but because it is believed . Moreover , though God taught Abraham concerning the Sacrament of Circumcision , and so he was circumcised and all his Males , yet he circumcised Isaac at eight days old ; & so long before that word of faith could be preached to Isaac , he received the same Sacrament and Seal of the same Righteousness of faith in Christ , in whom believing we also are saved . Men of ripe years were first instructed concerning the institution , end and use of Circumcision , and then received the Seal ; but Infants ( as such , not capable of instruction ) first received the Seal of Faith ; and if they lived to years , then they were taught , yet the Word and the Seal were not parted in either : So is it in Infant-Baptism now . Those Infants whom Christ blessed , and of whom he pronounced , Theirs , or , Of such is the Kingdom of heaven ; were such as were fit to be taught : for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth : And Christ in the persons of children , blesseth those that were such in humility and innocency , not in age . We answer , 'T is true , that in their persons Christ commended humility and innocency ; and also shewed their interest in the Kingdom of heaven , saying , Of such is the Kingdom of Heaven ; that is , of such persons , and of persons of such quality ; for he proposeth Infants for a patern : Now as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which sometimes signifieth a Son or Servant of years ; yet not always , as common use of that word shews , Matth. 2. 13 , 14 , 20. Luke 2. 21 , &c. so are the same called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 18. 15. which without controversie properly signifieth Infants lately born ; as Luke 2. 12 , 16. Acts 7. 19. 1 Pet. 2. 2. new born babes ; and sometimes children in the womb ; as Luke 1. 41 , 44. that which is said , 2 Tim. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — : From a childe thou hast known the holy Scriptures , is as much as the Greeks proverbially said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the Latines , à teneris unguiculis , from thy tender years ; that is , so soon as it was possible for thee to learn : so Psal. 58. 3. The wicked are estranged , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb , they go astray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab utero , as soon as they are born speaking lyes : So Psal. 22. 9. Thou didst make me hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when I was upon my mothers breasts ; that is , very soon , very yong . The Syriac , 2 Tim. 3. 15. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from a childe ( from thy tender years , so soon as it was possible for thee to learn ) by a word indifferently signifying Infancy , Childhood , or Youth ; but that Luke 18. 15. the same render by the word which signifieth Infants , 1 Tim. 2. 15. Acts 7. 19. 1 Pet. 2. 2. and Mark 10. 16. it is said that Christ took them up in his arms , put his hands upon them , and blessed them — which sheweth , that they were little portable children ; had they been of mans growth , though never so humble or innocent , they would have been too heavy to have been carried in the arms . Lastly , there can be no rational doubt , but that he blessed Infants , properly so called , who took on him Infancy to save them : Nor may we think that they are less then blessed of Christ , who are saved by his blood , as Infants are . That which God Commandeth not in some express precept concerning his worship , is not any better then mans invention , Will-worship , and may not be done : But Infant-Baptism is no where in Scripture commanded in any express Precept ; Therefore it is no better then mans invention , Will-worship , and may not be done . We answer , 1. By demanding , quanta est major Propositio ? if it be universal , the sense running thus , All that is Will-worship , which is not commanded in some express Precept ; it is evidently false : For there is no express Precept for many things left arbitrary , and falling under the Rule of Decency and Order , which yet are not Will-worship . Next we say , That the substance and Institution of Gods worship , must have an express precept for it , or it will fall under the notion of Will-worship ; but in the circumstances and accidents it is not alwayes so ; for example , had not Christ somewhere commanded to baptize , it had been Wil-worship for any man to have instituted that Sacrament : but though Christ say nowhere baptize children at seven dayes , six months , seven years ; or though he say nowhere Baptize women ; yet neither of these are Will-worship , because the substance and institution of Baptism is grounded on his express command ; age and sexe are accidents . Lastly , If the major proposition be particular , the rule is well known , Of meer particulars nothing is concluded . 2 There was an express command for the sealing of Abrahams sons in their generations , in their infancie , Gen. 17. 7. &c. and Believers are expresly the sons or children of Abraham , Gal. 3. 7. that is , his spiritual seed , who have no less priviledge in things belonging to falvation , then his carnal seed . And the Apostles who were Jews and brought up amongst them , who were sealed in their infancie , did not ( that we read of ) so much as ask Christ any question what they were to do with Infants : and Christ giving them no prohibition concerning them , he did thereby sufficiently intimate , that he having not repealed the law of sealing Infants into his covenant , would have them proceed according to the Analogie of the first seal of his covenant . The greater doubt might possibly have been concerning baptizing of females , who were not formerly sealed , the doubt concerning the Gentiles sealing , being removed by an express precept , Baptize all Nations , Mat. 28. 19. 3 On this very ground on which Anabaptists deny Infant-baptism , the old Sadduces denyed the resurrection of the dead , because they found it not expresly written in the books of Moses , which only , they received . See what hath been answered to the Pleader near the end . 4 Although we read not in terminis , and so many words and syllables in holy Scripture , Baptize Infants , yet we read it in most firm and evident consequence , if we but hold these three certain conclusions . 1 That Children are conceived and born in sin , the children of wrath . 2 That God would not have them perish , but rather be brought into the holy communion of Christ and his Church , that they may be saved ▪ 3 That he hath appoin●ed no other external ordinary means , to us known , for Infants regeneration , but baptism . 5 If the matter must be put upon express words of Scripture , let our Antagonists shew us where they are expresly forbidden to baptize Infants ? where is there any syllable express , or probable for re-baptizing any ? where have they any express precept for dipping over head and ears ? where have they any express precept for their long prayers , for baptizing women , or administring the communion to them ? shew us any express precept for the change of the Sabbath . That which we read not expresly mentioned in Scripture that the Apostles did , that we may not do : but we read not in express words in Scripture , that the Apostles ever baptized Infants , therefore we may not baptize them . We answer , 1 If your principle were true , it might thence be concluded , that the Lords Supper may not be administred to women , for we no where read in express words , that the Apostles ever administred it unto them . 2 Express words in Scripture are not alwayes necessary to prove a thing which necessary consequence doth conclude : we have no express words in Scripture naming an holy Vnitie , in Trinitie and Trinitie in Vnitie , most undeniable consequence we have Mat. 28. 19 , 1 Ioh. 5. 7. Again , we have no express word that the Apostles were baptized ; for Christ himself baptized none , Ioh. 4. 1. &c. and we read not where , or when Iohn Baptist baptized them ; yet certainly they were baptized : we read not expresly that the Apostles in baptizing mentioned the Father , the Son , and the holy Ghost ; but most certain consequence concludeth it ; because Christ so appointed it , and it was of the essence of the Sacrament : and why should we more tie the baptism of Infants to express words , then any of these fundamental things are tyed ? and on the like consequential grounds , why should we doubt whether the Apostles did indeed usually baptize Infants of Christians , because it is not expresly written ; seeing that many other words , matters , and actions of the Apostles , and Christ himself , were not written ? 3 Christ expresly commanded to baptize all Nations , in no one syllable , title , or word therein excepting Infants , who are and ever were a great and numerous part thereof : and that which concerneth all alike , concerneth every part thereof . When Peter was asked what was needful to be done for the Iews prickt at heart , Act. 2. 37 , 38. he said , Repent and be baptized : but Infants can neither actually repent , nor contribute any thing towards their baptism : therefore they ought not to be baptized . And again , Mat. 3 they confessed their sins and were baptized , which Infants cannot do . We answer , 1 Forasmuch as Infants cannot actually ( as such ) repent or confess , it concludeth that these things for the present , concern not Infants ; ( for no impossibilitie is reasonably enjoined any ) but belong to persons of years , or those who were not yet sealed into the communion of Christs Church , and it is apparent that unto such Peter spake : as far as his words concerned Infants is also express , — be baptized every one of you in the name of Iesus Christ for the remission of sins — for the promise is to you and to your children ; What promise ? why that Gen. 177. To what children was that promise made ? what , to those who had been children , but were now of years to be taught , believe and repent ? No , but to those first who were to be sealed the eighth day after they were born ; who certainly could then no more actually believe , or repent , then can our Infants now : therefore 't is plain to those who will understand , that persons of years to be taught , must first repent , &c. but Infants , to whom the promise , covenant , or seal thereof jointly belongeth , must be sealed as joint-covenanters with their Parents , before they can actually believe or repent : for why else after this exhortation to repentance and baptism , doth he mention their children ? were they no wayes liable to this double precept , repent and be baptized every one of you ? who ? they only who can actually for the present repent ? nay , but Peter knew well that children of whom he spake , could not do that , by reason of their present want of the use of reason : yet he knew they had need of remission of sins by Christ , and that the promise of God was made to them ( without which 't were but vain for men to seal ) and as firmly concerned them , as their enchurched parents , and therefore he mentioned them . There appears neither act nor habit of regeneration in Infant-baptism , until they be taught the Word ; neither any more promptitude to learn it , then is in unbaptized children coming to years ; therefore their baptism is effectless , and consequently unlawful . We answer , 1 The Kingdom of God cometh not with observation , Luk. 17. 20. and the internal acts of the Spirit are secret : for what man knoweth the things of a man , save the spirit of a man which is within him , 1 Cor. 2. 11. 2 If outward appearance be a good argument to the denying of internal acts and habits ; you might by the same medium as well conclude that Infants are not reasonable creatures : Infants inspired by Gods Spirit may be said to be Believers , as they are said truly to be rationals ; that is , actuprimo , non secundo : and they confess and avouch the Lord , in their Parents avouching of him , as appeareth , Deut. 26. 16 , 17 , 18. Deut. 29. 9 , 10 , 1● , 12 , 13 , 14 , 15. 3 It is not true , that baptized Infants have no more promptitude to learn the mysteries of salvation when they come to years to be taught , then other unbaptized children , have caeteris paribus : for the H. Ghost doth not desert his own ordinance in the Elect ; though for causes very just , yea , when most unknown to us , it doth not alwayes alike shew its power : as for the reprobate , the seal or administration of man can nothing profit him who abuseth it , and where God ever denyeth inward baptism by his holy Spirit of sanctification . Reprobates who cannot be profited by baptism , ought not to be baptized , lest we add to their condemnation : but of Infants some are such , and we cannot say which of them , offered to baptism is elect , and which not : therefore seeing we cannot distinguish them , nor can they express themselves , we ought not to baptize them untill they can . We answer , If the major proposition in this argument be universalis negans , it is most false ; for Simon Magus and Iudas , who were not profited by their baptism , were yet rightly baptized ; If particular , though granted , it would conclude nothing against Infant-baptism ; for by the same reason they may deny baptism to persons of years : for alas , many of them are Reprobates . Neither can any meer man distinguish between the one and the other , seeing that whatever profession of faith and repentance men make , 't is possible they may dissemble or fall away . Now we in charitie , hope the best , where the contrary is not manifest , and therefore deny them not baptism , who doe but profess faith , repentance , and desire of baptism : and if we can have as much charitie to innocent Infants , we must also allow them baptism , who being born of Christian parents , are within Gods covenant of Grace . And indeed the final estate of Infants or aged people , being alike secret and known to God alone ; we must perform our ministrie respectively , and leave the fruit and issue thereof to God : so in preaching the Gospel , the sincere Milk of the Word , 1 Pet. 2. 2. we do often as it were , draw out the brest like the mother of the living child , 1 King. 3. 20 , 21. to some dead ( in belief , sins , and trespasses ) laid in our bosome ; who know not who shall profit by it , nor to whom it shall prove a favour of death unto death ; that must be left to God , but we must instantly preach the Gospel . When the Eunuch said to Philip , Act. 8. 36 : see here is water , what doth let me to be baptized ? be answered , If thou believest with all thy heart , thou mayest : therefore he that believeth not may not be baptized : such are Infants . We answer , 1 It is manifest enough that Philip spake to a man who could hear and read , and was then something instructed in the Gospel of Christ : what doth this concern Infants ? 2 Infants have now as much capacitie of baptism , as under the Law they had of circumcision ; both had faith , as reason , in the feed , though not in the fruit : and the sacrament of baptism now performeth the same to us , which circumcision did to them : as that was to them a sign of their receiving into the Church and people of God , so is baptism to us , the first mark which severeth and distinguisheth the people of God from the prophane and wicked aliens . Faith ought not to be separated from the seal thereof ; therefore Infants , who cannot actually beleeve , ought not to be baptized until they can . See what hath been said Obj. 12. to which we here add , that this proposition is true concerning persons of years ; but concerneth not Infants in whom we cannot know Gods present work : but in baptism , the seed of faith , regeneration , mortification , and newness of life is sowed in them : and all know that precedence concludeth not separation . Lastly , we say that if faith and baptism must so indivisibly be united , as that none may be baptized but they who do actually believe , whom might our adversaries baptize , or whom put by , though of years ? If they say they profess faith , there is much difference between professing and actual believing : and I much fear that many will too late find as much distance between justifying faith , and temptation of securitie , as is between heaven and hell . Such are to be baptized as confess their sins , Mat. 3. 6. as gladly receive the Word . Act. 2. 41. as give heed to the Word preached , Act. 8. 6. but this Infants cannot do , therefore they are not to be baptized . We answer , The affirmative may from such places be concluded , Such ought to be baptized : but the negative cannot ( therefore none but men so qualified may be baptized ) it no more followeth , then if you should say , Cornelius and those that were with him when Peter preached , received the holy Ghost in the extraordinary gifts thereof ; therefore none but such as have received the extraordinary gifts of the holy Ghost may be baptized : nay , but though it wel concluded affirmatively for them , that they were to be baptized ; it cannot conclude negatively against others , that they may not be baptized who have not received such gifts . If baptizing Infants be grounded on circumcision , the males only must be baptized : but that is not true , for females also ought to be baptized . We answer , Here is a fallacia accidentis , an arguing from the substance to the circumstance : whereas baptism succeeded circumcision in substance , not in every circumstance : The substance was ; that was a seal of faith , and Church-priviledge ; so is this ; that was administred to all that would join in the faith of Abraham , and their children as being in Gods covenant ; so must it be here : in that was sealed to the Covenanter the promise of grace and mercie by Christ , which is alwayes one and the same ; so here ; that signified mortification , and a promise on mans part , of faith and obedience to God ; so it is here : that was the inlet to Gods Church , the Sacrament of initiation , admission , and engraffing into the Church ; so is baptism : so they agree , 1 In the end , Rom. 4. 11. Tit. 3. 5. 2 In signification , Col. 2. 11 , 12. Deut. 30. 6. Ier. 4. 4. Rom. 2. 29. Mark. 1. 4. Rom. 6. 3. 3 In the effect . In circumstance they differ , as hath been formerly shewed . Though Christ took little children into his arms and blessed them , yet he baptized them not : therefore , though we may pray for our Infants , yet we may not baptize them . We answer , 1 If you speak of Christs baptizing personally , he baptized none , Ioh. 4. 2. but it followeth not that therefore none ought to be baptized . 2 It cannot appear that Christ commanded not some of his Disciples to baptize those Infants , neither that ever he commanded them not to baptize Infants . 3 If it could appear that these Infants were not now baptized , there might be some obstruction and let which we know not ; as possibly their parents were not yet baptized , &c. 4 These children were not brought to Christ that he should baptize them , but that he should touch them : and that he did , for he layed his hands upon them , and blessed them ; and his blessing them was as effectual to their salvation , as if he had christned them : for Christs grace dependeth not upon the vertue of the Sacrament : but contrarily the vertue of the Sacrament upon his grace and blessing . And that which Christ did to them , is more then the ministrie of all the men in the world could , or can do in baptizing or blessing them ; for Christs blessing maketh men truly and really blessed : See what hath been said Reply num . 14. ●ine . Infants circumcised were inserted into the Covenant and Church priviledges by an express command : but we have no such express command for baptizing Infants , therefore we may not on that ground baptize them . To that which hath been said , we further add for answer , because they were expressly commanded to put the seal of the same righteousness of faith on Infants ; therefore ( neither that faith nor the object thereof being changed , in the change of the seal ) there needed not a particular , or express command concerning the subject or persons to be sealed , seeing the commission was so much enlarged as the whole World , and the Nations thereof , were greater then the land of Canaan , and Abrahams carnal children therein planted . Add hereto , that which hath been noted , those whom Christ sent to baptise were sealed in their infancie , and daily used to Infant-sealing : so that they needed no express command , or other Information concerning Infants , then that which they had sufficiently learned in Christs blessing Infants , blessing and embracing them , as it were , with special affection to them : and in that they could not be ignorant that baptism succeeded circumcision in all the substance thereof ; and that the same cause still remaineth for Infants reception of the seal , to wit , Baptism for the remission of sins . Christ appointed the Sacraments for a remembrance of his death and blood-shedding for our redemption : But Infants , who have no acts of understanding , cannot remember ; Therefore they ought not to be baptized . We answer , This Argument would conclude , that Infants , as such , may not receive the Lords Supper , because they cannot do it in remembrance of Christ , nor shew his death thereby , therefore we do not administer it unto them . But Baptism is the Laver of Regeneration , which they have present need of , and whereof they are passively capable , because their Parents are within the Covenant , which is to them and their children ; and the Seal thereof is a part and condition of the same to their children , as well as to themselves : Neither was the Covenant on Abrahams part fulfilled any more then to halves , before he had sealed his children ; and by proportion , neither do we fulfil our Covenant with God in Baptism , if we refuse to baptize our Infants , who have as indefeasible a right to the same as we ; the same promise for the main being to us and our children , Acts 2. 39. In the Old Testament it was not lawful to offer sheep or goats so soon as they were cast , but at a certain age and maturity of their perfection : This figured Infants not presently to be offered to God , or Sealed . We answer : 1. By the same Argument ( if it were good ) neither ought the Jews to have circumcised their Infants on the eighth day . 2. Allegorical Arguments , when they are well applyed , illustrate rather then prove : And if you will plead thus , tell us why every first-born of man or beast , so soon as it came into the world ( that is , every male ) was sacred to the Lord ; and the first-born of the unclean beast was to be redeemed or destroyed ? and why seek ye further , omitting the type of Circumcision ? Christ saith , He that believeth and is baptized shall be saved , Mark 16. 16. without believing there is no salvation , nor saving effect of Baptism : But Infants cannot believe ; Therefore their Baptism is effectless and vain We answer : 1. That wholly concerns those who are of years ; who when the Church was to be collected and setled , were first and generally such persons as were first to be instructed in the faith of Christ , and then to be baptized ; it concerned not Infants . 2. That which immediately follows , But he that believeth not shall be damned — manifesteth that it concerned not Infants , who though they cannot actually believe , yet shall not all be damned , though dying Infants . 3. If those words were to be presidential to all Churches and times as a rule , what persons we are to baptize , and what not ; that is , that we ought to baptize none but such and so qualified as are there described ; then it would follow , that you must baptize none , but those who appear to have a justifying faith ; for such there Christ speaks of , and only such , relating to their salvation : And how few have this ? and how can you who baptize discern this ? Secondly , They must be such as can cast out Devils , speak unstudied Languages , take up Serpents , and if they drink any deadly thing , it shall not hurt them , such as can cure the sick : For Christ there thus marked out Believers of those times . 4. He saith not , He that believeth not shall not be baptized ; for that indeed might have concerned Infants Baptism : But he saith , He that believeth not shall be damned ; which cannot concern Infants , except you will say they have faith ( and so you must grant them a capacity of Baptism ) or pretend that they all are damned who dye in Infancy , which is a damnable fancy . Lastly , We must distinguish between an interest in , and the effects of Baptism . Many thousands born within the Covenant , have therefore a just interest in the Covenant of Grace , and the Seal thereof , who neither believing nor obeying , have no effects thereof , nor grace of the Covenant : So some put on Christ only sacramentally , and others to sanctification and salvation also . It is absurd and to no purpose to baptize any unto they know not what : Such is Infants-Baptism ; Therefore they are absurdly and to no purpose baptized . 1. We answer : Circumcision was to Isaas and Evangelical Ordinance and Seal of Gods Covenant of the same Grace common to him and us ; yet that being administred to him at eight days old , he knew not what he was circumcised to ; yet was it neither in vain nor absurdly administred to him . 2. Some mysterious things have been done to them , who though of age , knew not for the present what was done unto them ; yet not absurdly , nor to no purpose ; as when Peters feet were washed , Iohn 13. 7 , &c. Christ told him , What I do , thou knowest not now — yet was it not absurdly , or to no purpose done . 3. No circumcised Infants knew what was done to them for present , yet was it to purpose done to all , either to salvation , or further condemnation . That Tenet and Practise , which being put , or supposed Baptism , cannot be administred as John Baptist and the Apostles administred it , agreeth not with the Practice of John Baptist and the Apostles : But the Tenent and Practice of Infant-Baptism being put , Baptism cannot be administred as John Baptist and the Apostles administred it ; Ergo. We answer : Here is an Ignoratio elenchi , the argument driving at that which is not in question . The question is not whether Iohn B. and the Apostles did baptize Infants ; for in case they had not opportunity so to do , it follows not , that when opportunity was , baptizing such agreed not with their practice ; no more then to have circumcised men of years had not agreed with Moses Institution of Circumcision , because we never read that he ever did circumcise any Jews of years . 2. The Minor can never be proved . How know you that Iohn B. or the Apostles never baptized any Infants ? You have been often told , à non Scripto ad non factum followeth not : No man can certainly say , that Iohn B. and the Apostles never baptized Infants : The contrary appeareth in that which hath been said . CHAP. II. Mr. Fishers Objections , at Folkstone in Kent , March 10. 1650. answered . IF Baptism of Infants be no Ordinance of Christ , then it is unlawful : But the Baptism of Infants is no Ordidinance of Christ : Ergo. We deny the Minor. If the Baptism of Infants is not ordained in the New Testament of Christ , then it is no Ordinance of Christ ▪ But it is not ordained in the New Testament of Christ ; Ergo , &c. We deny the Minor. If it be ordained in the Testament of Christ , then it is to be found where ; Ergo , &c. We answer : 1. The minor is again denyed ; for the matter in question is to be found in several places , from firm and good consequence . 2. If otherwise , you argue negatively from Scriptures in respect of express terms . We further say : 1. That the like reason might be urged against baptizing of women , and administring the Lords Supper to them , there being no express or particular precept in terminis for either ; nor express example of the latter , nor promise to it in all the Scripture : And if you say women are comprehended in the general precepts ; we answer , so are Infants of believing Parents , as parts of Families and Nations : If you say women are admitted to the Communion , because Christ dyed for them as well as men : We say so to ; and that he as certainly dyed for Infants . 2. The command for baptizing Infants , is Matth. 28. 19. The examples , Acts 16 33. 1 Cor. 1. 16. And the promise , Acts 2. 39. If Infant-Baptism be an Ordinance of Christ , then it is expresly set down : But it is not expresly set down ; Ergo , &c. We answer : 1. If the question be concerning the example of Christ or his Disciples baptizing Infants ; and you would reason thus , They did never baptize Infants , because it is not expresly written : We have often said , à non scripto ad non factum , non valet argumentum : Christ and his Apostles did many things which are not expresly written . 2. We may understand this word ( Expresly ) to signifie either a writing in terminis ; that is , so many words and syllables ( Go and Baptize Infants ) if you would have it so strictly understood , that it is not the Ordinance of Christ that any should be baptized , but such as are so mentioned in Scriptures ; then you must also conclude , that the Baptism of women is no Ordinance of Christ ( and indeed there might appear more colour of doubting concerning their baptizing , who were not sealed under the Law , then of male Infants which were ) and then giving the Eucharist to women must be no Ordinance of Christ ; nay , baptizing of men and women of ripe years , must then be no Ordinance of Christ ; for where can you shew us , where Christ expresly said , Go and baptize men and women of ripe years ? Where can you shew us in terminis , Thou Thomas , John , Andrew , &c. shalt be baptized and saved ? This you will put upon necessary consequence , where you have no express word : And why shall we not have the like liberty for Infant-Baptism ? Or we may understand this word ( Expresly ) in a greater latitude , to import a general and implicite command in such terms and grounds , quibus positis , alia necessariò consequuntur : So we say Christ expresly commanded Infant-Baptism , where he said , without any limitation or exception to Infants , Go baptize all Nations : whereof Infants then and ever were , and are a great part ; because ( except in case of some evident incapacity ) eadem est ratio partis & totius . 3. Taking ( Expresly ) in a proper and strict sense , as it seems you here do , for ( in terminis ) so many words and syllables : We say from other instances , that your assertion may appear false and erroneous : For 1. There is no express place of Scripture which nameth three persons in the unity of the Deity , which yet we must believe ; again , there is no Express Precept for abrogating the Iewish Sabbath , and religious observation of the Christian Sabbath , as hath been noted . If Matth. 28. 19. Christ gave Commission to teach those whom they were to baptize ; then not to baptize Infants : But Matth 28. 19. he gave commission to teach those they were to baptize : Therefore there he gave no commission to baptize infants . 1. We answer : Your major is Amphibologicae : For it is doubtful whether you affirm by ( those whom they were to baptize ) all those , or only some of those : If you mean All , your minor is false : For Christ gave them no commission to teach Infants , as such , though he gave them commission to baptize them into future faith and obedience : If you mean thus , Christ gave commission , Matth. 28. 19 , 20. to teach some of those whom they were to baptize ; therefore he gave them not Commission to baptize Infants : then the Sequel of your major is lame , and cannot follow ; for though Christ there gave them commission to teach and baptize the Parents first ; it follows not thence , that therefore he gave them not commission to baptize their Infants ; but contrarywise he therefore gave them commission to baptize the Infants of such : For the Parents being taught and sealed , entituled their children to the Seal of the same Promise and Covenant of God , which is joyntly to sealed Parents and their Children , Gen. 17. 7. and so Christ commanded them to teach those who were capable of doctrine , and only to baptize them who were capable of Baptism only , as Infants . 2. Christ not repeating there an exact copy of his commission formerly given them at sundry times , and on sundry occasions ( for there he mentioneth not any particular heads of doctrine or discipline , nor so much as the Eucharist ) but to those things relateth in general , verse 20. Teaching them to observe all things whatsoever I have commanded you — whereof he nameth the two first and and most usual things , — Teaching and Baptizing , for the making of Disciciples , and gathering a Church of all Nations : So that he nameth not here the matter or subject of baptism in particular ; but saith in general — Baptizing them &c. Teaching them to observe all , &c. Now although children cannot be first taught before they are baptized , as such , as their Parents might and ought to be , yet might they be first baptized , and in due time taught , as Christ commanded . And it is here to be noted , That children of sealed Parents were called Disciples , and so accounted in both Testaments : See Acts 15. 10. Iohn 9. 28. We are Moses Disciples , — said the Jews : Now the only thing which entred them into the School of Moses , or denominated them Moses Disciples , was their Circumcision in their infancy , which obliged them coming to years , to the observation of the whole Law , Gal. 5. 3. delivered by Moses . So Baptism of Infants doth not anticipate profession of Christianity , but oblige unto it in due time ; and therefore is Baptism a sign that the baptised professeth himself a Disciple of Christ , who appointed it as a mark and cognizance of his Disciples : Baptism makes Infants Disciples in the first form of his School , into which they are thereby entred , though not actually for the present taught , because they are not yet capable of Doctrine : Yet so is fulfilled in Infants-Baptism that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in Christs commission , Mat. 28. 19. ) Make Disciples , baptizing them &c. and children of Believers are counted Disciples , Acts 15. 10. Why tempt ye God , to put a yoke upon the neck of the DISCIPLES ? What yoke ? Why Circumcision ; as appears Verse 1. Now those upon whom the false Teachers would have laid this yoke , are called by the Apostle DISCIPLES : and that yoke of Circumcision was put upon children most commonly , in respect of whom the Proselytes were very few : And there is no great doubt but that those false Masters who would have grown Disciples circumcised , as much , at least , urged , that their children should be circumcised ; therefore Infants were accounted Disciples . And I see not but that Christ spake of Infants , Matth. 10. 42. as well as others — Whosoever shall give to drink , unto one of these little ones — in the name of a DISCIPLE , that is , as is interpreted , Mark 9. 41. — because ye belong to Christ ( as do baptized Infants ) and so Matth. 18. 5. Whoso shall receive one such little child in my name , receiveth me — that is , a childe which is a Christian : Nor do the following words , v. 6. ( Whoso shall offend one of these little ones , which ( as our common translation hath it ) believe in me ) conclude that he spake there only of such as were little in their own eyes ; that is , humble ( as 1 Sam. 15. 17. ) though of years , or of such children as were of years to believe : for the words may as wel be translated , One of these little ones of those that believe in me ; or of believers in me ; that is , any infant of a Believer or Chrstian . 3. Christ Matth 28. 19 , 20. spake concerning the plantation of Christian Faith and Conversion of nations , in which work preaching must go before Baptism . So was it in the beginning , and so must we do now , if we were sent to convert Turks , Pagans , or Iews : but where the Gospel is planted , and believing Parents are received into the Church by baptism , their children are first to be baptized , and afterwards taught , so soon as they are able to learn ; So that the cited place can conclude no more , then that administration of baptism began first on the Parents that received the word , and were made disciples by baptism , and so it descended to their children : So was it in circumcision . 4 Children are to be taught when they are capable , concludeth nothing against their present baptizing , of which they are passively capable : one affirmative excludeth not another thereto subordinate : nor do affirmative precepts which bind alwayes , bind to all and every particular time , as negatives do : teaching them therefore concludeth not a present teaching the baptized , but a duty of teaching them as they became capable of being taught . 5 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relateth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in general and indefinitely , though it agree not Grammatically with it : for Christ saith 〈◊〉 baptize some , or only those who are taught ( in deed such a determination of the subject , would have excluded Infants , as such , from baptism , ) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizing them ; that is , men , women , and children of believers and baptized Parents of all Nations : it is not now as when Religion was , as it were , shut up in Iudea ; now the stop of the partition wall is broken down ; now Christ will have all Nations come and be sealed into the Covenant of his free grace and mercie : and this Enallagie or change of Gender is often found in Scripture , as Rev. 2. 26 , 27. Rev. 19. 15. Act. 15. 17. Act. 26. 17. Act. 21. 25. Eph. 2. 11. So here he saith collectively , teach , or disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and distributively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptizing them , one by one , of what Nation soever they are . So Mat. 25. 32. before him shall be gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — all Nations , and he shall separate them one from another ; some on the right hand and some on the left ; but all by particulars must be distributed without exception of any person , age , or condition : otherwise it might seem that some Nations should be gathered to judgment , and not some others ; which cannot be , because God is impartially just . If the children of Israel had only a ceremonial holiness , then the pretence from circumcision to baptism of Infants is invalid : but the children of Israel had only a ceremonial holiness ; ergo , &c. The minor being denyed , was thus attempted to be proved : If the Covenant Gen. 17. 7. &c. was only for the land of Canaan , then the Israelites had only a ceremonial holiness : but the Covenant Gen. 17. 7. &c. was only for the land of Canaan ; ergo , &c. We answer , 1 If by ceremonial , you mean federal holiness as appertaining ( by Gods Promise and Covenant with Abraham and his carnal seed ) to some of the Israelites , not of the election to salvation , it may be granted you without prejudice to our cause that such carnal Israelites had only a ceremonial holiness ; not because Gods covenant held forth no more then external and temporal things unto them ; but because through unbelief they apprehended no more . But if the proposition be universal , as also relating to the chief and best part of Israel , to wit , the Elect , for whose sakes others enjoyed secular blessings with them ; then your minor is apparently false ; for they had internal circumcision of the heart , as well as the external in the flesh , Deut. 10. 16. Deut. 30. 6. Rom. 2. 29. Ier. 4. 4. 2 To say that God made no promise of spiritual things in the covenant of the Old Testament is evidently false , as appears Gen. 17. 7. 2 Cor. 6. 18. I will be a father unto you , and ye shall be my sons and my daughters , saith the Lord Almighty . See also Ioh. 1. 12 , 13. 1 Ioh. 3. 1 , 2 , 8 , 9. 1 Ioh. 2. 25. God covenanted Gen. 17. 7. to be their God , and repeateth it , Lev. 26. 12. and applyed it to the Gentiles , 2 Cor. 6. 16. Ier. 31. 1 , 2. 2 Cor. 6. 18. Act. 2. 39. whence it may clearly appear that the main substance of the covenant and promise of God , with and to Abraham and his seed , was for eternal life , as also in the New Testament , 1 Ioh. 2. 25. The land of Canaan , and other secular blessings were promised as other temporal goods subordinate , and as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or additament over and above , or an accession to the main , as Mat. 6. 33. & 1 King. 3. 10 , 11 , 13. and also for a figure of their heavenly inheritance , Heb. 4. 8 , 9 , 11. and for a confirmation of their interest therein , to which they were to come through the red sea which figured our baptism . 3 If the Covenant of God with Abraham and his spiritual seed , that is , Believers , had been only for the land of Canaan , and temporal blessings there into be enjoyed , then that gracious Covenant had entitled him to no more then many wicked enemies of God , and mere reprobates had , and at this hour have : for the impious Canaanites then had all that good land and the temporal profits thereof , as the more impious Turks now have ; as it is written Psal. 73. 12. Behold these are the ungodly who prosper in the world , they encrease in riches : but this were foolish to affirm , and against the whole Analogie of Scriptures , which expresly affirm that godliness hath the promise of this life that now is , and of that which is to come , 1 Tim. 4. 8. The seal of Cir●umcision was set to Abraham to seal him up only to t●● honour of the Father of the faithful , that is , under th●● notion only ( as a seal ) to honour him as the Father of the faithful , &c. We answer , This makes nothing to the proof of the former assertion ; yet we say , it was not only to seal this honour unto him , but for a seal of the righteousness of faith , Rom. 4. 11. and to seal him personally , or to his own personal interest in Christ to come , as it is written , Abraham rejoiced to see my day , Joh. 8. 56. That which was set only to honour the greatness of Abrahams faith , not to strengthen the weakness of his faith , was set to him only as a seal to honour him as the father of the faithful : But Circumcision was set only to honour the greatnesse of his faith , not to strengthen the weaknesse of his faith . ergo , &c. We answer to this caption and weak argument That Abrahams circumcision was set both to confirm his strong faith , and also to carry a remembrance thereof to posterity , and to confirm that which was weak ; for faith hath certain degrees , and the greatest measure thereof may be greatned ( because it is not infinite ) and so more confirmed . Abraham● circumcision . Gen , 17. 23 , 24 , 26. was a seal of the righteousnesse of faith which he had being yet uncircumcised , that he might be the father of all them that believe , though they be not circumcised , that righteousness might be imputed to them also . Rom. 4. 11. his faith preceded the seal who believed in hope , that he might become the father of many Nations . Rom. 4. 18. this was when God spake to him , Gen. 15. 6. and he not weak in faith — being fully perswaded , &c. Rom. 4. 21. of what ? See Gen. 15. 4 , 5 , 6. so shall thy seed be ; and he believed in the Lord — he was afterward circumised , Gen. 17. 24. and his great tryal of faith was some years after his circumcision : and then to confirm his faith yet more , the Lord said Gen. 22. 16. By my self have I sworn — blessing I will blesse thee , and multiplying I will multiply thy seed as the stars of heaven , and in thy seed shall all the Nations of the earth be blessed , Gen. 22. 17 , 18 and the effect of this faith the Apostle magnifieth , Heb. 11. 17 by faith Abraham when he was tryed offered up Isaac — and mentioning the same , Heb. 6. 13 , 16 , 17. he saith , an oath for confirmation is to them and end of all strife : wherein God to shew more abundantly unto the heirs of Promise the immutabilitie of his counsel , confirmed it by an oath : what in respect of Gods truth ? nay , but nothing can be added to an infinite : such is Gods truth , which is no accident in him , but his essence ; for whatsoever is in God , is God : it was therefore that the heirs of promise ( of which number you will allow Abraham to be one ) might be confirmed , and have strong consolation to lay hold upon the hope set before them : whence it appeareth that even Abrahams strong faith might be confirmed ; and so his circumcision had other ends then to honour him as the father of the faithful : nor is that of any better value which was farther objected to the same end . That which was not set to any of his posterity to confirm them in their faith , was set only to Abraham to honor his faith , &c That . What ? the seal of circumcision ? Your minor is so false that it needs no more confutation then denial ; for circumcision the seal of the righteousness of faith was set to Abrahams seed and posteritie to confirm them in the same faith , and to assure them that God was their God , as he promised Gen. 17. 7. and indeed Abraham was not stiled the Father of the faithful in regard of Israels carnal propagation ; for that which is born of the flesh is flesh , Ioh. 3. 6. and they which are of the faith , the same are the children of Abraham , Gal. 3. 7. nor as the first believer ; for many others believed before him , as Abel , Enoch , Noah , Shem , &c. moreover Father is used by the Hebrews to signifie divers relations , as Prince or Lord , 2 King. 5. 13. first teacher , 1 Cor. 4. 14. God our heavenly father , Deut. 3. 2. Mat. 6. Isa. 9. 6. or Master , 2 King. 2. 12. ( hence Disciples were called sons of the Prophets , 1 Sam. 10. 12. ) or a Counsellour , Gen. 45. 8. or an Inventer or Author , as Iabel was the father of such as dwel in tents , Gen. 4. 20. and Iubal , the father of all such as handle the harp and organ : but Abraham is called the father of the faithful , as being first sealed with this seal into the covenant of the righteousness of faith : and as a pattern and exa●ple to which we must frame our lives in faith and obedience ▪ faith is the condition of our covenant with God in Christ , made with Abraham and his seed ▪ that is , believers ; and thereupon the first seal of the righteousness of faith was given to his natural seed : and now a believing Parent , being by faith of the seed of Abraham , the first seal of the present covenant , is by the same proportion to be given to his natural-born Infants . In that commission in which those only are meant which are capable of being taught , and to learn , Infants are neither named , intended , nor meant ▪ but such is that commission Mat. 28. 19 , 20. therefore there is no commission to baptize Infants . For proof of the minor , which was denyed , was offere● this reason : He that gives commission to teach persons before they are baptized , requires no more to be baptized then are capable to be taught , &c. ergo . Though enough hath been said to satisfie herein ; yet to satisfie your instance , we say further , 1 The minor is fallacious , the condition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is here considerable ; without which it is a Paralogism or fallacious disputing : we affirm not a present capacitie or actual docibility of Infants , but an habitual ; that is , that Infants have reason whereby they will in time to come be capable of being taught ( though for the present they have so slender an use thereof , that they cannot apprehend spiritual things ) otherwise we might not baptize them , could they not bear the image of God : to baptize bells , altars , &c. or beasts , were a most detestable and blasphemous prophanation of the holy Sacrament . 2 If ( capable of being taught , and to learn ) be taken for a present capacitie , and the sense of your proposition runs thus in that commission in which only persons of years are meant , Infants are not intended or meant : 't is easily granted ; but then your minor being this : in that commission Mat. 28. 19 , 20. only persons of years are 〈◊〉 , is a gross begging of the Question , which is , whether in that commission Christ intended only the baptism of persons of years , and for the present apt to be taught and learn , or also with such Infants of Christian Parents ? which we affirm . 3 It appeareth by that which hath been formerly answered to Obj. 5. that Christ saith in the cited place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make Disciples , baptizing them , &c. and though children , as such , cannot be taught , yet they may be made Disciples of Christ , by being admitted into his school , their Parents giving their names to Christ , both for themselves and their families : and in Christs commission in that place , teaching doth follow baptizing them in the Name of the Father , of the Son , and of the Holy Ghost — which we do , teaching our baptized Infants , so soon as they become fit to be taught , what Christ hath commanded . 4 Though Infants , as such , are not capable of teaching , yet are they capable of baptism , that is , of being washed with water in the name of the Father , the Son , and the holy Ghost , of being prayed for , and of being received into Christs congregation ; and so were Infants capable of circumcision the eighth day . Those that are not in the cited place , commanded to be baptized , are not to be baptized : But Infants are not there commanded to be baptized ; therefore they are not to be baptized , We answer : 1 The minor is false : It is there comm●nded to baptize Infants . 2. If you m●an that the command is not addressed to Infants , you trifle , the Amphibologie being in ( those that are not commanded ) and so that being understood personally of Infants , there is an Ignoratio Elenchi in the Minor , we not affirming that which you ass●me ; to wit , That Infants in their own persons are commanded . 3. The Major is fallacious in ●nother respect , in this word Commanded , which may ●mport either Implicitely Comprehended ; so are Infants ●ommanded to be bapti●●d : o● expli●itely and in terminis , which if you mean , which say again , neither are women nor persons of years there or elsewhere in terminis , commanded to be baptized , though by the series of holy Scipture and necessary consequence , it is certainly implyed . See more Obj. 14. The Apostle 1 Cor. 7. 14. intended by holy , legitimacie , not sanctity : for if it were not the faith of the parents , but their matrimonie , which the Apostle there spake of , then it was not sanctity or holiness , but legitimation which he there intended : But it was not faith , but their matrimony that the Apostle there spake to ; ergo , &c. the argument for Infant-baptism thereon grounded , is invalid . We answer 1 The scruple of the Corinthians was concerning , spiritual pollution by a believers cohabiting with an husband & wife not converted : the Apostle answereth in effect , that they need not fear that ; for the unbelieveng husband is sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the wife , that is , in respect of the wife , not as if an unbelieving husband were made holy by the faith of the wife : but because the believing wife may with good conscience live as a wife with such an husband ( for why should anothers c●nscience make her guiltie of sin ? ) for unto the pure by faith , all things are pure , Tit. 1. 15. marriage , meats , all , being sanctified by the Word allowing them , and promising a blessing to believers , as also by prayer of faith obtaining the same . This he proveth by their childrens holiness , as from the absurditie and falshood of the contrary , else were your children unclean , but now are they holy , that is , within the covenant of the Lord , who saith , I will be a God unto thee and thy seed after thee : and this he leaveth on a known and common practice of the Churches everywhere , that if but one of the Parents were a believer , the children of him or her , were brought to baptism as the seal of the Covenant . 2 This cannot reach to children born of both unbelieving parents , though so born in lawful matrimonie , they were civilly legitimate , for that would make the Apostles supposition void : for what was it to his purpose to speak of legitimacie or illegitimacie of Panims children ? neither could civil legitimacie give them any priviledge in Gods covenant , out of which can be no holiness ; nor illegitimacie exclude those from the seal thereof , who converted , professed their faith and desired the same . That which is said Deut. 23. 2. A bastard shall not enter into the congregation of the Lord , even unto his tenth generation — is not to be understood , as if it bar'd them from salvation , or any means thereto subordinate , the covenant of God , seals thereof , sacraments , or publick service of God ; but that it excluded them from a right to bear any publick office , Ecclesiastical or Civil : neither may I●phta's extraordinary calling to publick office , make void the general rule : in the forecited place it is said — the Ammonite or Moabite shall not enter into the congregation of the Lord , &c. what , not in case of their becoming proselytes ? nay , but Ruth the M●abitess is rehearsed in the gen●alogi● of our Savior Christ , and there was but one law to him that 〈◊〉 home-●orn , and unto the stranger ; he may not bear any publick office , but he might be received into Gods cove●ant , and so be capable of all holy duties . So v. 1. the maimed or Eunuch shall not enter into the congregation of the Lord &c. what ? might he not be sealed or saved ? the contrary expresly appeareth Is. 56. 4 , 5 , 6 , 7. Mat. 19. 12. To our present purpose , the Apostle gathereth that matrimonial conjunction between a believer and an unbeliever , is holy , because the denomination and estimate being from the better part , their children are within the covenant of God , by an argument from the effect to the cause . 3. The Apostle discoursed not there of civil Policie , but of conscience ; and how could it satisfie any Christians conscience to take an argument from the civil laws of any of the Nations ? it is notorious that among those , many things were established by their laws , which a Christians conscience would , and must abhor : yea , even such divorces without the ease of adultery , as were in civil respects tolerated by Moses , for the hardness of the Jews hearts , excused not the offenders conscience , though that permissive law would bear him out before men ? 4 When the Apostle saith the unbelieving husband is sanctified in the wife ; if any ask , what wife ? we cannot say in a wife as she is only civilly legitimate ; for so far that husband hath as good and evident a ground of sanctification on his part and in himself without any accession of priviledge from his wife ; for he must needs be as lawfully her husband as she is his wife : we can therefore no otherwise rationally answer , then , a believing wife : and so on the other side . Now seeing the Apostle puts it on a peculiar priviledge , which is sometimes in the man when he is a believer , and his wife is not ; and sometimes in the wife , if she be a believer , and her husband is not so ; it appears that the foundation of comfort here intended by the Apostle , is laid in faith peculiar but to one of the two , and not in matrimonial legitimacie common and equal to both . 5 Faith which rendreth us acceptable to God in Christ , purifieth us , and all estates and possessions to us : that sanctifieth marriage , not marriage it ; that uniteth us by one Spirit to Christ , and is therefore far more excellent then marriage , which uniteth man and woman only in one flesh : faith therefore gives our children a denomination and right to the seals of the covenant as they are holy , not marriage , which though civilly lawful , may yet be impious before God ; as where one puts away his wife for less then adultery and marrieth another , or another man marrieth her so put away : it is therefore the faith and Church-priviledge of parents which thus denominateth children holy . 6 The Apostle could not here mean legitimacie of children : for that can neither sanctifie them , nor entitle them to the seal of Gods covenant ; neither is sanctification here or in any other place of Scripture taken otherwise then for separating some way from some thing prophane or impious . So persons , times , places , &c. are said to be sanctified , which legitimation cannot do : neither can ( holy ) necessarily imply ( no bastard ) for some holy men have been such ; neither can ( no bastard ) conclude a man holy . The children of infidels , and aliens from the covenant of God , born in lawful wedlock , are legitimate and no bastards ; and yet as such , far from holy : and bastardie , though the effect and product of foul sin of parents , and the childs indelible dishonour before men , yet maketh them not such as belong not to the covenant of God , as appears in Pharez and Zarah , Gen. 38. 18 , 29 , 30. Iephtah , Iudg. 11. 1 , 2. &c. it must needs be therefore , that the Apostle in that term of holy , signified some thing peculiar to those that are within the Church of God , and not communicable to children of Infidels , as such : so Tertullian speaks of the unregenerate , from Ioh. 3. 5. he shall not enter into the kingdom of God : that is , he shall not be holy : such every soul is counted in Adam , until he be recounted in Christ. 7 We must consider that legitimacie of children ( which our Antagonists would here have intended ) is a proceed of legitimacie of marriage , which is , of one man and one wife joined together in matrimonie according to Gods ordinance , as it is written , they two shall be one flesh : not they many : and he that made them at the beginning , made them male and female ; now the institution of marriage is in place of a perpetual law , the violation whereof is sin and wickedness : Therefore Christ refuted their objection from Moses permission of the bill of divorcement from the original , and Gods first institution of marriage , because he in the beginning appointed it otherwise , and the same sanction is inviolable . So when the Prophet would recall the Jews from P●lygamie to pure wedlock , he said , did not he ( that is God the Creator ) make one ? that is , did he make any more wives for Adam then one ? or did he at first make any more then one husband and one wife ? yet had he the residue ( or excellency ) of the Spirit , that is , he had power enough if he had pleased , to have made more : that therefore is illegitimate which agreeth not with the first unrepealable law and institution of God , who created but one man and one woman for the fountain of all humane propagation , as it is written Gen. 1. 27. God created him — male and female created he them : both one flesh , and so but one — and wherefore one ? saith the Prophet — that he might seek a godly seed : that is , a generation according to Gods holy institution , which is between one man and one woman lawfully joined in matrimonie : thi● he opposeth to their Polygamie , secretly here intimating that all they are spurious who are born of Poligamie ; because they cannot and ought not to be esteeme● legitimate , who are begotten otherwise then in that matrimonie which God appointed , which is only between one man and one woman . Now this legitimacie all the tribes of Israel ( though they were otherwise holy ) had not in the Prophets sense ; but they had it in the Apostles sense , 1 Cor. 7. 14. for ( not to question more ) Dan and Nephtali , Bilhah the hand-maids sons , and Gad and Ash●r , Zilpah the other hand-maids sons , had not this legitimacie , and yet were they and their posteritie holy to the Lord : it must needs be therefore that it was from some other fountain of holiness then civil legitimacie can give ; and that could be none but federal holiness from the covenant of God made with Abraham and his seed , wherein he contracted to be their God , and that they should be his people , sealed and set apart to him according to his own appointment : which priviledge , neither the wisdom , power , honour , will of man , consent of Nations , nor any civil Laws or Ordinances of man , ever could or can give ; but God alone who freely bestoweth that favour , and appointeth the conditions thereof . Only believers are the lawful subject of baptism ( that is , such as appear to believe with all their heart , Act. 8. 37. ) but children appear not to believe so ; therefore they are not the lawful subject of baptism . We answer , 1 That such are to be baptized , is granted ; so that you may conclude affirmatively for such persons of years ; but this cannot conclude negatively to the exclusion of In●ants born within the Church of Christ. 2 If believing with all the heart were the rule of lawful administration of baptism : who could securely presume to baptize persons of years , concerning whose hearty believing they cannot be certain : as for outward appearance , that many times deceiveth the most discerning men : Ierusalem and all Iudea , &c. came and were baptized of Iohn Baptist , yet many of them proved blasphemers and persecutors of Christ : some of them came so far as to be professed Disciples , and yet proved Apostates : others were said to believe in Christ , yet he discerning their hearts , would not commit himself unto them . Ioh. 2. 23. Ananias and Saphira came up to so real a profession as to sell their possession for the advancement of the Gospel : and did these believe with all their heart , or were they not baptized ? I might add hereto , Iudas , Demas , and Simon Magus ; all these shew that outward appearance demonstrateth not faith in the heart : and therefore , if only believers , that is , with all their hearts , be the lawful subject of baptism ; either your supposed rule of baptizing , leaves it uncertain to you , whom you may , or may not baptize : or else admitteth of hypocrites , whom God abhorreth , and on whom Christ denounced so many woes , and excludeth believers Infants from the seal of Gods covenant , in which God himself testifieth children of such are , and whom Christ embraced in his sacred arms , testifying that of such is the kingdom of heaven . 3 Shew us a rule in all the New Testament in terminis ( as you require of us for Infant-baptism ) for baptizing only persons of ripe years to make profession of their faith , and at once ( if you can , set an end to this unhappy controversie which hath so much troubled the Church ) put it out of doubt that none may be baptized untill there be an appearance of their faith and repentance ; or give us some infallible proof , that all those whom you baptize are indeed and certainly belonging to the kingdom of heaven : nay , shew us any necessary consequence for the exclusion of our Infants from baptism : what ? because those of years professed their faith , and confessed their sins ? therefore Infants who cannot so do , may not be baptized ? it follows not : nay , yet further , were there an express precept , if any believe not with all the heart , baptize them not ; it would no more exclude Infants from their right to baptism , then that which the Apostle saith ( as hath been noted ) if any would not work , neither should he eat , excludeth them from their right to be fed . To conclude , we shew you an infallible word of Christ , that Infants belong to the kingdom of heaven ; and therefore the appearance ( from those words of Christ , and the covenant of God with believing parents and their children ) is as good and certain that the kingdom of heaven belongs to the Infants of constant professors whom we baptize , as any profession of new Converts can shew ; for men and women may and often do deceive men , who know not the heart , or future condition of professors , whatsoever they now seem or say : but Christ who knows all things , yea the secrets of every heart , and ends of all that are or shall be , could not be deceived in so judging of Infants . The foundation of the Lord remains sure , and hath this seal , the Lord knoweth who are his : and his covenant being that he will be to the covenanted & his seed a God , whose promises are therefore sure to them ; and the parent , as such , being as well known to be converted , as any new proselyte is or can be known to be converted ; Gods promise to me concerning my children , is more sure to me , then mans judgment concerning the sinceritie of any new Convert can be , whatsoever appeareth in his words , or professions . 4 The interest of sealing into the covenant of grace dependeth not on the sealed persons worthiness or unworthiness , sexe , age , or condition , but upon God the author and free appointer thereof : so circumcision was one and the same in the external seal , to the elect and reprobate , Infant or Proselyte of years . The commandment of God did not put any difference , but equally enjoined it to all sorts of males within the pale of Israel : he said not circumcise only believers , the penitent , &c. ( though in pe●sons of years , that was to be understood ) but circumcise every male child the eighth day ; when 't is sure they could neither actually believe , repent , nor make any appearance thereof ; as then the external seal was one and the same , though the effect in the sealed was variable ; so is it in baptism ; the secret unworthiness or Apostacie of the receiver foreseen only by God , did not make them uncapable of the seal ; therefore man administring , was to do his part according to the general command of God , and to leave the particular success and effect to God , and so is it in baptism . 5 Though unbelievers who reject the word of God , may not , as such , ●e baptized ; yet Infants , who at most may be called but negatively unbelievers , cannot be included in that rule which excludeth contemners , seeing they have faith as they have reason , in the seed , not in the fruit , in the root , though not in the leaf ; in some inward operation , though not in any o●tward expression , as Tilenus cited by the learned Dr. Featly well observes . 6 None are required to manifest their faith and repentance before baptism , but such as having the use of reason , have been taught and instructed in the same ; for God requireth no impossibilities in respect of the abilities which himself ever gave : so that in common reason , all texts of Scripture which require confession of faith , repentance , &c. are to be understood of such as have the use of reason and tongue , whereby they are enabled so to do . If the parents to whom the Apostle spake , Act. 2. 39. were not believers , then the promise was not to them and their children : but they were not believers ; ergo , &c. We answer , The Apostle saying expresly — the promise is to you and to your c●ildren , your dispute , labouring to prove that the promise was not to them and their children , is point blanck against the express Word of God ; and you denying that principle , are not worthy of further answer : yet for the pious Readers sake , we say further , 1 That believers may be taken two ways : first for such as do in heart believe unto right●ousness ▪ this God alone can judge of ; and therefore man is not to expect his rule and direction for his ministration from hence . Secondly , for such as profess faith or shew good and probable signs and symptoms thereof , as those hearers of Peter did : for they received the word gladly and were baptized ▪ and before that there appeared an excellent sign of faith in them , in that the word which they heard , p●ofit●d them to compunction of heart and repentance , with desiring remedie : but where the Word of God is not mixed with ●aith in the hearers , it profiteth not , as appeareth , Heb. 4. 2. Therefore that assumption is irrational where you say , they to whom the Apostle spake were not believers . 2 There may be an amphibologie in the major , believers being either such only in profession and bearing the external seal of the righteousness of faith , or for such in the heart ; and so the sequel is unsound : for the promise of Gods covenant was to all Israel ▪ as being the seed of Abraham within that covenant ; although many of them through unbelief obtained not remission of sins and eternal life held out to them in the same : which made not the promise of none effect to them who believed ; and many unbelieving parents had and have believing children : but a covenanted Parents unbelief barreth not his Infant born within the Church from the external seal of the covenant : so that the promise did belong to them though their Parents had secretly been unbelievers and impious persons ; much more , seeing they so expressed and professed their faith , repentance , and care to be saved . If those children Act. 2. 39. were entitled to baptism in their infancie , then they were , or must have been baptized in their infancie : but they were not baptized in their infancie , but their fathers only , who received the word gladly ; therefore they to whom the promise is Act. 2. 39. were not entitled to baptism in their infancie . We deny your minor , and you can never prove it : their fathers were first baptized ; but it appeareth not that they only were baptized . 1. It hath been often said , and you need still to hear it ; it followeth not that it was not done , because it is not written . Christ spake and did many things which are not written . 2 If you could from Scripture prove that de facto they were not baptized in their infancie ; yet that would not prove that de jure they might not be baptized . The parents neglect of their duty , or any other intercident obstructions could not make void the childrens interest . Moses son was not circumcised on the eighth day , nor many thousand Israelists Infants in the wilderness for 40 years ; yet we cannot hence conclude that they ought not to have been circumcised had there been no let , or that they had no interest in the seal because there were lets . Only Abrahams spiritual ●seed are to be baptized : but Infants are not the spiritual seed of Abraham ; therefore Infants are not to be baptized . We answer , 1 This is the same argument under another synonimical dress , to which we have answered : there you said , only believers are to be baptized ; here you say only Abrahams spiritual seed are to be baptized ; whereas believers and Abrahams spiritual seed are one and the same in the Apostles account , Gal. 3. 7. 2 Many thousands which were Abrahams carnal seed , were baptized ; which were indeed not his spiritual seed , that is , true believers : See Mat. 3. 5 , 6. Act. 241. which being done by Iohn Baptist and Christs disciples , and so precedentially to us , shews the falshood of your major . 3 If Abrahams spiritual seed , by your own confession be to be baptized , then Infants of believers within the Church must be baptized , they being Abrahams spiritual seed , ( except you will say that Gods promise was to some who were not within the covenant made with Abraham ) and indeed the whole mystical body of Christ , is the spiritual seed of Abraham , of which none can rationally deny Infants of covenanted Parents to be a part , who acknowledge Christ to be their Saviour . See Eph. 5. 28. and that out of him and his body the Church , is no salvation . So that by the way we may note , that to exclude Christian Infants from being a part of Christs visible Church in general , is to exclude them from the ordinary state and way to salvation : and so to deny them to be Abrahams spiritual seed , is to exclude them from the same , and to leave them to an extraordinary means thereto ; in which some Pagans , Turks , and obstinate Iews &c. by the mercie of God , ( illuminating & converting them to the faith of Christ by extraordinary means ) may be saved : and this is to suppose Infants of Christian Parents as bad as Heathens , without Christ , aliens from the Common-wealth of Israel , strangers from the covenants of promise — without God in the World. Add hereto , that if parents may not sorrow as men without hope for their deceased Infants , they cannot have sound hope without faith , nor faith without a promise or word of faith , that is , Scripture-promise to confirm & ground it on : and that not in general , but such as properly concerns their children , as that Gen. 17. 7. Act. 2. 39. Luk. 18. 16 , 17. &c. Now to deny childrens interest herein , or that they are the spiritual seed of Abraham , is to leave afflicted Parents hopeless of their childrens salvation , in that by such an an uncharitable & impious tenet , Parents must not believ those comfortable promises belong to their children ; and that God will not so much as by an external seal , assure them that he is by covenant a God unto their Infants . Nor can we think that ever any were saved ordinarily , if at all , touching whom God never made any promise , neither in respect of internal and saving faith , nor so much as in respect of external right to sealing thereto : so that to avoid this , we must say , that Christian Infants are Abrahams undoubted spiritual seed & therefore they have at least an ecclesiastical right as to the covenant made with Abraham , so to the Church-priviledges respectively ; that is , to baptism , which is now the seal of Gods covenant in Christ exhibited . CHAP. III. Infant baptism asserted and justified , by sundry arguments by the Church of Christ alledged . 1. ALl they who are members of Christs body the Church , are to be baptized that they may be admitted into the same by the initiatory seal thereof , which is baptism , that they may be externally known to be of the Church : but Infants of Church-priviledged persons are members of Christs body the Church ; ergo , they ought to be baptized that they may be admitted into the same by the initiatorie seal thereof , which is baptism , &c. The major is thus confirmed ; such persons as were circumcised under the Law , that they might be known to be of the Church , ought to be baptized under the Gospel for the same end ; for baptism answereth circumcision ; and is called by the same name , Col. 2 11 , 12. as having the same end & effect to seal up the same grace unto faith , mortification , remission of sins , & admission into the visible Church . If it be excepted that under the Law , there was an express command for Infant-circumcision on the eighth day , but there is none for Infant-baptism ; We say , 1 Because there was an express command under the Law never repealed in the Gospel , and the same end and use still remain ; therefore there need be none in the Gospel more then that general opening the kingdom of heaven to all believers , in taking away the stop of the partition wall by that which is said , Baptize all Nations . None but Israelites and their proselytes were sealed under the Law , none but male children at eight days old ; but now go baptize all nations , without exception to nation , age , sex , or condition . 2 There is in all the Scripture no express prohibition , neither ca● any by any sound consequence imply it . The assumption is thus confirmed , Those whom Christ saveth are members of his body , ( for he is the head of the Church , and Savior of the body , Eph. 5. 23. ) But Christ saveth Infants of believing parents ; therefore Infants are members of Christs body the Church . The major is evident ; for Christ saveth none but those who are members of his body the Church . The minor is as evident , it being granted that any Infants are saved , which is apparent from the covenant of God , Gen. 17. 7. and the words of Christ , of such is the kingdom of God , as also by this argument : Those whom Christ loved , and for whom he gave himself to death , those he will sanctifie and cleanse with the washing of water by the Word , Eph. 5. 26. that they may be received into the Church , and be made partakers of the benefits of his death : but Christ not only loved and gave himself for persons of years , but also for Infants ; therefore he will sanctifie and cleanse Infants with the washing of water by the Word , &c. 2 All Infants were by 〈◊〉 capable of sin and the expressions of Gods justice punishing the same by death , sickness , 〈◊〉 . but Infants are not le●● capable of the grace and mercy of God in Christ in respect of the expressions thereof , then they were of his justice in Adam : Therefore Infants are capable of the expressions of Gods grace and mercie in Christ , which in the ordinary dispensation thereof is baptism . The major is evident , Rom. 5. 12. 1 Cor. 15. 22. The minor Rom. 5. 20 where sin abounded , grace did much more abound , that is , Gods grace doth more abundantly appear in holding out the visible remedy , then his justice inflicting the denounced pu●ishment ; which could not be , if Infants ( visibly involved in the condemnatorie sentence and execution thereof ) should be excluded from the ordinary and visible means of recovery and salvation by Christ , which in them can be no other external means but baptism the la●er of regeneration : & it can be no less then a sacrilegious injury to the grace & mercy of God in Christ , to suppose that the sin of man is more powerf●l to hurt then the grace of God in Christ is to heal and save . 3 If we ought not to baptize Infants , then there must be some apparent let and impediment thereto , either on Gods part prohibiting , or on the Ministers part , or in the Sacrament it self , or in the incapacitie of the receiver ; but there is no apparent let or impdiment on the part ( or in any ) of these therefore there is none at all . 1 There is no impediment on Gods part , for God no where expresly or by good consequence saith , Baptize not Infants , or Baptize none but those who do first testifie their faith and repentance . 2 There is no impediment on the Ministers part , for he can as easily baptize Infants as persons of years . 3 There is no impediment in respect of the Sacrament it self ; for all the essentials of baptism may be placed on children : profession of faith , repentance , &c. are conditions of baptism in persons of years , and effects of it , which may in due time appear and follow in baptized Infants : those therefore are not of the essence of baptism , nor so much as universal conditions thereof ; ●or the pres●●● sprinkling , washing , or dipping in water , in the name of the Father , the Son , and the H. Ghost , are the essence of baptism ▪ so are not faith , repentance , or newness of life ▪ for it may be a true baptism , where these graces do neither precede nor f●●low it , though without these preceding or following , ba●tism cannot be effectual to salvation ; which need not seem strange to him that considereth that Iudas , 〈…〉 ▪ and many who were , and now are truly 〈◊〉 , are 〈◊〉 ●●ved . 4 Neither can the l●t be in the 〈◊〉 , who cannot by any actual hardnes of heart , impenitency , or positive unbelief , or contempt of the ordinance of God , refuse or despise the grace of God offered in baptism . Therefore they are to be admitted to that whereof they are apparently & undeniably capable ; which is the external seal at least : which is all that man for present can administer , or we will contend for ; being most willing to leave secret things to God , and to hope the best , where the contrary cannot appear unto us : only add hereto , if the issue be put upon the capacitie or incapacitie of the Infant , with relation to any condition so muc● insisted on , let any of our Antagonists shew us how or wherin Infants under the Gospel & covenant of grace in Christ , have less capacity in respect thereof then Infants under the Law of Moses had , or that baptism is not the seal of the same righteousness of faith in Christ , wherof circumcision for the time was the seal . 4 That which without any expressed exception to particulars Christs commission holds forth to all nations , belongs to Infants as well as persons of years ; for Infants are alwayes a great part of all nations : but Christs commission holds forth baptism to all nations without any expressed exception to particulars : therefore baptism belongs to Infants ( of believing Parents ) as well as to persons of years 5 No man may forbid water , that is , the outward administration , where God hath given the inward operation of his H. Spirit ( which maxim the Apostle built on , in that then — difficult question , whether the Gentiles might be sealed into the covenant of grace . ) But God hath given the inward operation of his H. Spirit to Infants . Ier. 1. 5. Luk. 1. 15. 1 C●r . 7. 14 therefore no man may forbid water , or the outward administration for the baptism of Infants . The reason of the major is that all they who are partakers of the grace both signified & exhibited in baptism , have right to the sign and sacrament thereof , and therefore may not be barred from it ; for that were to withstand God , Act. 11. 17. In reason where God hath bestowed the grace signified , man may not deny the signifying element ; and in common right , the apparent heirs are unjustly denied the deeds and evidences whereby that right is assured upon them : for these are a part of their inheritance , and ought by right to follow the same : moreover 't is impious to divide that which God hath join'd , the sign from the thing signified ; as they do , who allow children , grace , remission of sins and salvation by Christ , and yet deny them baptism into Christ ; they will yeild them the Jewels , but not the Cabinet , the Treasure , but not the Purse . 6 All that are capable of the initiatorie seal of future faith , ought to be baptized : but Infants are capable thereof , therfore they ought to be baptized . So under the law Infants were capable of circumcision , the seal of their future faith : & our Infants have no less capacitie thereof then they had . 7 All they to whom Gods covenant of Grace extends , are to receive the initiatory seal thereof ( for sealing of the covenant respectively , is a part thereof , Gen. 17. 10 , 11. Mark 16. 16. ) but Gods covenant of Grace in Christ extends to Infants of covenanted persons : therefore Infants ought to receive the initiatory seal of the covenant , which is baptism . The assumption is proved from Act. 2. 38 , 39. Be baptized ev●ry one of you — for the remission of sins — for the promise is unto you , and to your children . What promise ? that upon which the Covenant was sealed to Abraham and his seed , the faithful : and when , where , or how have Infants of Christians forfeited their right to the seal , who as such , cannot forfeit ? 8 If circumcision and baptism were for substance , both respective seals of the same covenant of God in Christ , then those sorts of men who were capable of the one , are capable of the other : but circum●ision and baptism were for substance both respective seals of the same covenant of God in Christ , therefore those sorts of men ( to wit , Infants as well as persons of years ) who were capable of circumcision , are capable of baptism . The major may appear in that God never made any covenant of grace but only in Christ , and the same Gospel was preached to Abraham , and he believed in the same Christ , Gal. 3. 8. add hereto , there is the same efficient primary cause , to wit , God making a covenant with his , and appointing the respective seals thereof : the same necessity on the receivers part , original sin in Infants , who have therefore as much need of regeneration and admission into the covenant of ●od for remedy , as they had under the law , and there is the same power and efficacie of the holy Ghost still remaining ; otherwise Gods grace in the New Testament , and covenant in Christ exhibited , should be more restrained , and of less latitude , then it was in the Old , under that severe Schoolmaster the Law ; and , which were impious to affirm , then Christs coming into the world should be so much disvantageous to believers , as that the Gospel should take away the seal of Gods covenant of grace from our children , which the Law allowed them under the severity therof . No part or condition of the covenant by God appointed for remission of sins and salvation , may be withheld by man from those who have right to the covenant and promise of God , under severe punishment : but the initiatory Sacrament , Baptism , now is a part or condition of the covenant by God appointed for remission of sins and salvation , whereto Infants have right : therefore it may not be withheld from such Infants as are within the covenant , and have right thereto and to the promise of God , See Exod. 4. Luk. 3. 3. Act. 2. 38 , 39. Tit. 3. 5. now the initiatorie seal of the covenant was , and is a part or condition of the same , Gen. 17. 10 ▪ 11. Mark. 16. 16. Ioh. 3. 5. 10 All they whom God accounteth holy , have a capacity of baptism the seal thereof : but God accounteth children of believing parents holy , 1 Cor. 7. 14. Therefore children of believing parents have a capacitie of baptism ; nor doth that ridiculous interpretation which Anabaptists have borrowed of the Jesuites concerning legitimacie , overthrow this argument . 11 All those who being redeemed by Christ , have right to the kingdom of heaven , have right to the ordinary Port and Inlet into the same , that is baptism : but children of believers have right to the kingdom of heaven , Mark. 10. 14. Mat. 19. 13. therefore children of believers have right to baptism . Christ expresseth the entrance or means to regeneration and the kingdom of heaven Ioh. 3. 5. to wit , water of baptism , by which the H. Ghost doth ordinarily work thereto ; and presently gives the reason — that which is born of the flesh is flesh : that , as such , cannot enter into the kingdom of God. 1 Cor. 15. 50. now Infants are from their natural birth , but flesh and blood , Ps. 51. 7. Eph. 2. 3. therefore if they must enter into the kingdom of God , they must be born again of water and the H. Ghost : it is true , that God can and doth regenerate many Infants without baptism by his H. Spirit , 〈◊〉 that they dying without the Sacrament , are yet saved in an extraordinary way : but for us to deny them baptism , and to put their salvation upon extraordinary means , where God hath appointed and declared the ordinary , is as much as man can do to shut them from the kingdom of heaven ; and so though their want of baptism shall not be their eternal loss whom God hath elected , yet is it their great sin who neglect or despise the ordinance of God , and thereby ( except in case of repentance ) they shall exclude themselves . 12 Whatsoever Christ commanded Ministers to do , and which the Apostles in the ordinary office of Ministers did do , that is right and just to be done , and we ought to do : but Christ commanded Ministers to baptize all nations without exception of children ; and that the Apostles did do ( for above all contradiction they obeyed Christ therein ) therefore it is right and just to baptize Infants , as being a great part of all nations , and we ought to do it . 13 That which agreeth with the nature of the seal of the righteousness of faith and the institution of Christ , ought to be done : but Infant-baptism agreeth with these ; therefore it ought to be done : it agreeth with the institution of Christ , who commanding to baptize all nations , well knew that there were many Infants therein , yet makes no exception of them , but gives them so high an eulogium , that we may know that the initiatory seal belongeth principally to them , as it did under the Law : what though God name not Infants to be baptized , in so many words and syllables ? yet seeing he neither nameth men of years nor women , it must needs be that under these words all nations , he comprehended all those of which , nations , as their integrant parts , consist ; which are men , women and children : it agreeth also with the nature of the seal , which is the init●atorie Sacrament of regeneration , implantation into Christ , faith , mortification , putting off the old m●n , putting on Christ , remission of sins , deliverance from the wrath of God and curse of the Law ; all which is as necess●ry for Infants that they may be saved , as for any others , and into these either for present or future they are baptized . 14 God ever since his covenant made with Abraham , appointed Infants some seal of his covenant as well with them as the●r parents , whereof they were some ways capable , and whereby they might be externally known not only to God ( that they are long before any man can seal them , 2 Tim. 2. 19. Tit. 1. 2. Rom. 8. 29. & 9. 11. ) but also of men ( or otherwise he must have cast our Infants under the Gospel from right to the seal of his covenant which he gave them under the Law ) to be within Gods covenant ; therefore God hath appointed baptism to Infants : add hereto , that whereas poor Infants need mercie for remission of original sin ; they are not for present capable of the other ordinary means appointed persons of years , as hearing the Word , receiving the Lords Supper , prayer , repentance , &c. they are passively capable of baptism , as under the law they were of circumcision ; therefore seeing remission of sin is simply necessary ; baptism , the ordinary means thereto , is necessary , if it may be had . 15 Whatsoever Infants of believers are capable of , as interested in Gods covenant , without the help of present under●●anding , that man ought not to bar them of : but such Infants as interested in Gods covenant , are capable of baptism without the present help of understanding : therefore they ought not to be bar'd thereof by man. The major appeareth in Infants circumcision on the eighth day ; that was the seal of the same faith and covenant of God in Christ , and a part or condition of the same , as baptism now is , as hath been proved . The minor appears Gen. 17. 7. I will establish my covenant between me and thee , and thy seed after thee , &c. that is , with thy Infants also as well as with thee : and by vert●e hereof Isaac at eight dayes old received the seal of the righteousness of faith without the help of present understanding : and there is the same reason of baptism in respect of Gods promise , Act. 2. 39. and the alteration of the seal altereth not the covenant in sub●●ance , subject or end . I suppose all know that children of Christians without the help of present understanding , are now as capable of Baptism the more easie seal , as they were of Circumcision the more painful and bloody : And lest any should think that this Priviledge of Infants-sealing , belonged only to Abraha●s Carnal-seed the Iews , the Holy Ghost testifieth that they which are of the Faith , the sam● are the children of Abraham , Gal. 3. 7. and again , The Promise is to you , and to your children , and to all that are a far off , even as many as the Lord our God shall call : Now he hath called us Gentiles to the faith in Christ , who were once a far off : Therefore Infants of those who by Calling are interessed in Gods Covenant , are capable of Baptism : Moreover , as hath been noted , as the worldly wise men ( by the creatures , Rom. 1. 21. ) knew God , but loved him not ( by grace dwelling in them ) neither glorified him as God. So these ( Infants ) may have him , before they can know him ; that is , they may be regenerate by th● holy Spirit before they have the use of understanding , that they may know the things which are given them of God ; and certainly all Elect Infants , though dying yong , are regenerate , ( else could they not be saved ) yet so young they can have no actual knowledge of their regeneration , or means thereunto belonging ; and if they are saved , and have the inward Seal of Gods Spirit , how injuriously are they barred from the external seal by man ? To conclude , Infants are interressed by Gods promise , which dependeth not on any mans understanding , sanctity or excellency , but on the free grace of God , who made this Covenant with us when we were all in the course of corrupted nature , enemies , without Christ , aliens , strangers from the Covenants of Promise , having no hope , and without God in the world , Ephes. 2. 12. Lastly , as by one mans disobedience many were made sinners , and so sin is communicated to all mankinde , yea , to those who have not yet the use of reason ; for we see that Infants dye as well as old men : So by one , Christs Righteousness imputed , many are made righteous in Baptism the Laver of Regeneration , though they yet understand it not : So put they on Christ , though it be not yet given them to kn●w the things which are gi●en th●m of God. See Argument 2. 16. The command for baptizing is for all that are to be saved . But among those are many Infants ; therefore the command for baptizing is for Infants also , or without exclusion of all Infants . 17. That opinion which makes the Covenant or Priviledge of the Gospel worse to Abrahams spiritual seed , then it was to his carnal , is false and erroneous , yea Antichristian : But to deny Believers Infants baptism , ( the initiatory Seal of the Covenant , and the priviledge thereof ) makes this worse then that ; Therefore it is false &c. The major is confirmed in that God avo●eth the Gospel to be a better Covenant then that of the Law , Heb. 8. 6. The minor likewise , because under the Law , Infants had the priviledge of the initiatoty seal . Th● Gospel-Covenant holdeth forth an enlargement of the signs and subject of Gods mercy : It was before only to the Jews ge●erally , who had the Ordinances of Righteousness , as Gideons Fleece the dew , while all the floor ( which then figured the Gentiles ) was dry : But now Christ saith , Go Teach all nations , baptizing them — So far was it from diminishing , or contracting the grace of God by the coming of Christ like rain into the Fleece , that now he sent it to all Nations , who before gave it only to one . And the Covenant of God made with Abraham , was testified by an external Seal , to comfort Parents in assurance that God had care for , and a Covenant with their children also . Now they that take this away from childr●n under the Gospel , make the Gospe●-Covenant much worse , as being less testified then that under the Law. Add hereto , that the coming of Christ ( which set an end to Legal ceremonies , and appointed Baptism ) diminished not the grace of his Father in the Signs and Dispensations thereof , making it more dark , or less testified by a Seal towards those who are within the Covenant of Grace ; but rather encreased or communicated it more clearly , and therein it is a better Covenant , Hebr. 8. 6. not in respect of God the appointer thereof , he is one and the same for ever ; not in respect of Christ the Mediator , he is the same under the Law and Gospel ; but in respect of the exhibition of things promised and shadowed out in the Law , and clearer manifestation of Gods grace and truth in Christ. Now they who deny Infants of believers the initiatory seal of Gods Covenant , as much as in them lieth , diminish the grace of God ; and make the Covenant seem worse by Christs coming , in that they diminish the comfortable assurance of our childrens implantation into Christ , and of his care of , and favour to them , if they may not so much as be marked with the external sign and seal thereof , which yet elect and reprobates , if of years , may by your leave , and do receive . 18. That which is evil to be done , is forbidden in some express and known Law and Word of God : But Infant-baptism is forbidden in no express and known Law and word of God ; therefore it is not evil , as our Antagonists would make the world believe . 19. That whereof God will severely punish the contempt or neglect , we must not omit : But God will severely punish the contempt or neglect of his Covenant of grace and mercy , whereof Baptism is a part or condition , as well with Infants as persons of years ; therefore we may not omit it . See Gen. 17. 14. Exod. 4. Mark 16. 16 Hebr. 10. 28 , 29. and that being supposed ( which hath hitherto been proved ) that Infants of Church-priviledged Parents , ought to be baptized , the Minister who upon such fancies and unsufficient grounds as are alledged by our Antagonists , refuseth to baptize them ( or the Parent who will not have them baptized ) must needs be under ● woful condition ; the Apostles argument being good from the dispensation of the Gospel committed to him to the necessary administration of the same , as in preaching the word , so in the seals thereto belonging , whereof he expresly saith , 1 Cor. 9. 16. Wo is unto me , if I preach not the Gospel : For though his principal and first office was to preach , as being appointed the Doctor of the Gentiles , first to be taught , and then respectively to be baptized , yet it is manifest that the Dispensation of Baptism , the seal of the Gospel , and Covenant of God in Christ , went along in charge with preaching of the same , and was committed to the Apostles , and all Ministers their Successors , and so woe will be to them if they baptize not ( where Christ intended the seal of his Grace ) as surely as if they preach not the Gospel . 20. They are to be held as Heathens and Publicans , who refuse to hear and obey the Church of Christ : But such are Anabaptists ; nor is it any excuse , but an aggravation of their sin to bespatter the Church with impious calumnies : It had been and ever was , as easie for all sorts of hereticks in and since Christ and the Apostles time , and in the purest ages of the primitive Church , to have said for a pretended defence of their errour and contumacy , you are not the true Church ; but in spight of Satan and ▪ the powers of hel , we are through the mercy of God , a member of the true Church of Christ , & therefore their schism & contempt is the more condemnable . 21. Those to whom the things signified belong , unto them belong also the signs and seals thereof , except in case of some apparent condition making an evident exception ( as want of ability to examine themselves , barreth Infants from the holy Eucharist ) But the thing signified by Baptism belongs to Infants , and there is no apparent condition making any evident exception to bar them from it ; therefore Baptism belongeth to them . The things signified by Baptism , are , that we are thereby received into Gods favour , for the blood of Christ shed for us , to binde us to a sincere obedience to faith , and endeavour to newness of life ; Gods promise of grace and mercy in Christ , marking us for sheep of his pasture ; our puting on Christ , regeneration , washing from our sins , justification & salvation by Christ ; these things belong to all the elect , whereof Infants of Believers are a very considerable part : And these things are held forth in Baptism as things signified in the sign by God appointed to all receivers sacramentally , and to an external communion , of which lambs aswel assheep , Infants aswel as the aged are capable : Therefore Baptism belongeth to Infants of Christian P●rents . 22. To whom the Covenant in force runneth in the same tenour in the new Testament as in the old , to such persons the application of the Initiatory seal of the new Testament ought to be administred , as well as was the Initiatory seal of the old : But the Covenant in force runs in the same tenour , &c. therefore the Initiatory seal of the Covenant ought now to be administred to such persons as the Initiatory seal of the Covenant was administred to in the old : The tenor of the Covenant was to Parents and their children upon condition that they should be sealed according to the promise , that God would be their God , who would observe the Laws and conditions thereof : the same is still for substance in force , though the seals are changed : So that as Infants were circumcised , so ought they now to be baptized : and except this be allowed to our Infants as well as to our selves believing in Christ , we are not ( as the Apostle affirms , Col. 2. 10. ) Compleat in him — In whom we are circumcised with the Circumcision made without hands — Buried with him in Baptism , &c. Nor are we and our children so sealed into our implantation into the death of Christ , that we may ( in the ordinary way ) thereby be assured , that as he put off the infirm affections of the natural body , so we put off the body of sin spiritually . See Rom. 6. 3 , &c. 23. Such persons as were typically baptized unto Moses , are capable of the real and true baptism under the Gospel of Christ : For in the main the argument holds from the type to the truth , though possibly not in every circumstance : But children as well as persons of years were baptized in the cloud , and in the red-sea unto Moses , 1 Cor. 10. 2. and their washing with rain from the cloud , prefigur'd our washing in Baptism , and by the Spirit ; therefore children of covenanted persons are capable of the true and real Baptism under the Gospel of Christ. 24. Where there is a command for a thing never remanded or countermanded , there that thing is still in force : But there is a command for the signing of Infants of Believers with the sign of Gods Covenant with their Parents and them , never yet remanded or countermanded ; Therefore the signing of Believers children with the sign of Gods Covenant , which is Baptism , is still in force . 24. That which dependeth not on any age , or act of man , but on the meer institution and gracious promise of God , as its ground , may not be denyed by man to any comprehended under the general term of All Nations , in respect of any age , or defects thereof , as want of understanding , and the acts thereof in faith , repentance , &c. in Infants : But Baptism depended not on any age or act of man as its ground , but on the meer institution and gracious promise of God ; therefore tought not by anyman be denied infants , in respect of their present defect or want of understanding , or the acts thereof in faith , repentance , &c. they being comprehended in All Nations . The minor appears in S. Peters answer to his hearers prickt in heart , Repent and be baptized every one of you for the remission of sins ; For the Pro●ise is unto you and unto your children , &c , He saith not , Be baptized , for ye have repented , ye are of age , and a good understanding ; but , Be baptized , &c. for the Promise is to you and to your children ; though they cannot yet actually believe , repent , understand , &c. yet they have Gods promise for the ground of their sealing , on whose grace and ordinance the whole power and vertue of the sacrament dependeth : But his grace and Ordinance depend not on any excellency , ability or act of man ; therefore the Apostle fetched not the reason of his Exhortation from their ●ge or repentance , but from the promise and mercy of God calling them who were far of . 26. For conclusion , I take up this congeriem of arguments out of the ●earned Vr●inus . That opinion is pernicious which robs poor Infants of their right , which obscureth the grace and mercy of God ( who would that Infants of Believers should from the womb be reckoned members of his Church ) which derogates from the grace offered in the new Cove●●nt , making it less then that in the old ; which weakneth the comfort of the Church and faith●●l Parents ; which denyeth I●fants that seal which should differ them from the children ●f Ie●s and Pagans ; which 〈◊〉 the Apostles reason ( Can any man forbid water , that these should not 〈◊〉 baptiptized , which have received the holy Ghost aswell as we ? ) which keepeth Infants ( as much as man can ) from Christ ; he expresly saying , Suffer little children to come unto me , which without a Covenant they cannot do spiritually , nor without the external seal , sacramentally : Now such is the opinion of Anabaptists , denying Christians Infants Baptism . CHAP. IV. Anabaptists Arguments concerning the necessity of Dipping over head and ears in Baptism , examined and answered . THe envious Philistims will still be casting earth into Isaacs wells of livings waters , to stop them up : Satan envying man , these waters of life in the Laver of Regeneration , eftsoon casteth in scruples to obstruct and make void the holy ordinances of God to deluded souls , by causing them to renounce their Baptism ( and Christ whom they sacramentally had put on therein ) by taking on them another Baptism under a vain pretence , that they were not susceptive of Baptism in their infancy , nor lawfully baptized , neither at all truly , if happily they were not dipped under water ; for they say , the institution of Christ requireth that the whole man be dipped all over in water : so that the Anabaptists now hold , that dipping the whole body into water is essential to baptism , & so necessary , that except they are so dipt , they are not duly and truly baptized according to the institution of Christ. Since the infancy of the Gospel , Satan hath not ceased to trouble the Church concerning baptism : Some of the Jews would have circumcision joyned with baptism ; the Archontici condemned baptism with a curse : the Novatians deferred it to the last , because they understood not the power of this ordinance of God to cleanse the whole life , but thought that there was no mercy for him who sinned after baptism : Liberius the Monk , as also Fidus , would have childrens Baptism tyed to the eighth day ; Anabaptists not only deny believers children Baptism , as the Pelagians and Donatists did of old ; but affirm , That dipping the whole body under water is so necessary , that without it , none are truly baptized ( as hath been said ) So the subtil enemy still assaileth Baptism in one part or another , that we may not unaptly apply that to him & his factors , which Tertullian once said concerning the most impious Persecutor Nero , He that knows him well , may understand , that nothing but some great ( or singular ) good thing is condemned by Nero : And indeed we ought more highly to esteem Gods favor in sealing us into his Covenant of grace , and more seriously and carefully endeavour to answer thereto in newness and sanctity of living , by how much more the enemy regeth against it . The Protestant Church holdeth , that the word and the element make the Sacrament ; and that neither sprinkling is simply necessary , nor washing or dipping unlawful ; but that according to the convenience of times , places and persons , either sprinkling , washing or dipping in the name of the Father , the Son , and the Holy Ghost , is the true form of Baptism ; and that , caeteris paribus , either of these three applications of the water have the same effect , and may as convenience serves , indifferently be used , being fit to signifie the application of the benefit of Christs blood for the remission of sin , and cleansing therefrom . But our Antagonists say ; We are buried with Christ by baptism into his death , that like as Christ was raised up from the dead , even so we also should walk in newness of life , Rom. 6. 4. But Christ in his burial was covered , that he might thence rise out of the earth ; ther●fore in Baptism we must be covered , and as it were buried under water , that we may rise again as Christ did . We answer , 1. Similitudes run not on four feet ; types , signs and similitudes are not to be extended beyond the scope and meaning of the Speaker ( as might be shewed in almost innumerable instances ) lest not only absurdities , but horrid blasphemies should be thence inferred . The Ark in the Deluge was a type of Baptism , 1 Pet. 3 20 , 21. what , must the type and truth agree in all things ? must all the world be drown'd , and only eight persons saved ? I doubt you would hardly agree among your ●elves , which should be the eight . The red-sea and cloud , figured baptism , 1 Cor. 10. 1 , &c. what , would you have your disciples baptized with the sprie of two neighboring seas , and a cloud of fresh water raining on their heads ? Ionah's being in the Whales belly , was a type of Christs burial and resurrection ; you would not have your disciples in their conformity , be three days under water . These instances may shew the vanity of stretching types and signs to every fancy of Hectic braines ; and now deal ingenuously , what reason or warrant have you to wrest this similitude to what you please ? in those similes which are most apt , there may be many disconveniences found : Or what commission can you dream of , that gives you authority to draw this alledged Scripture beyond the Apostles scope and purpose , rather to that which seems to favour your fancy and practise of immersion , then to another sense ? 2. Those expressions , Rom. 6. 4. are meerly figurative , and therefore do not at all bind us to any external , or literal sense or observance in the maner of baptizing ; & if the similitude must fully hold , some might possibly reason thus ; as Christ was first dead and buried , and rose again the third day , so we must first be dead and buried , and then be baptized , and rise with Christ a third time ( Marcion , that old pernicious heretick , held , that one might be three times baptized ) or they might infer that we must not rise up out of the water into which we are dipt , until the third day : but how absurd such inferences are , none can be ignorant . 3. The alledged scripture concludes not the manner of our baptism , but the effects thereof ; not how the water should be applied , or in what maner we should be baptized , whether by sprinkling , washing or dipping ; but how we ought to live who are baptized ; that sin should henceforth have no more power over us , then if we were dead ; that we should so live to righteousness , and bringing forth fruits thereof , as being implanted into Christ , and so no more living our own life , but the holy life of Christ. 4. He saith not , We are buried with Christ in water , or ju●● as Christ was buried in his baptism ; but , into the likeness of his death ; that like as Christ was raised up from the dead , so we should ( not be raised o●t of the water , but ) walk in newness of life : Here is the main substance of the similitude ; 't is not in any circumstance . Now I would fain know whether a man may not walk in newness of life , being baptized with sprinkling , as well as if he had been doused . 5. The argument here drawn to prove necessity of immersion is a fallicia accidentis ; a reasoning from the the substance to the accident . Suppose thus , We must be baptized into the similitude of Christs death : But he was covered and rose again ; ergo , We must be covered with water that we may be raised again , &c. Non sequitur : his being covered in the rocky vault , was but a circumstance , as was his lying covered to the third day : therefore it can be no more here concluded , that we must be like Christ in being covered with water in baptism , then that we must lie under water three days and nights in our baptism , because he lay so long in his grave ; for why should one circumstance or accident be concluded , rather then another ? 6. If the similitude must be so strictly urged , it will be rather for us . Christ was not thrown down , prone , with his face downward ( as they use to dive their disciples ) but honorably embalmed , and decently laid in a new Sepulchre ; and we use solemnly to bury our dead with their faces upward , & sprinkle dust and earth upon them ; and in such decent posture we baptize Infants , by putting our sprinkling water on them , or by dipping them . 7. * Christs natural body was truly dead & buried , we must therefore understand that which must be done in us by analogy and proportion , and not wrest the Apostles words to a litteral sense : The body of sin is then buried , when the power thereof is enervated and weakned , and as it were a dead carcase , is so over-whelmed and buried , that it can no more move and force a man whither it would , and was wont : and this is said to be done in Baptism in a twofold respect , 1. In respect of Christ , into whom when we are implanted by baptism , all the benefi●● of his death are freely given and sealed to us ; so that our sins are buried in his grave , who bare our 〈◊〉 in his own body , 1 Pet. ● . 24. so in his burial our sins were covered , no more to appear in judgment against us , or to be imputed to us . 2. In respect of our mortification , sacramentally accomplished in our baptism , and by the Spirit of God by certain degrees in al our life long ; though bodily death , being a privation of life , hath no degrees : he that is dead dyeth no more ; yet in our spiritual death to sin , there are degrees , & we dye daily , as the power of sin is more and more broken in us . That baptism which is not agreeable to Christs or Iohns baptism , is not instituted by Christ ( & therefore mans invention , and will-worship ) But washing or sprinkling with water agreeth not with the baptism of Christ or John ( for they baptized and were baptized in Jordan ; and the Eunuch was baptized in the brook , Acts 8. 38. ) therefore baptizing with sprinkling , or only washing , is not instituted by Christ. We answer , 1. This is a fallacious arguing , the term● agreeable ) being homonymical : 't is doubtful in the assumption , whether he mean agreeable in substance , or in circumstance : that which is not agreeable in substance with the baptism of Christ and Iohn Baptist , is not instituted by Christ ; but this holds not in point of circumstance ; for then there could be no lawful baptism but in Iordan , or some other water of Palestine . 2. It follows not that Iohn B. dived Christ or any other into water ; or Philip the Eunuch , because Iohn baptized in Iordan ( where were some sandy places ) because we read , they went down into the water ; for so they may do , who only wet their feet , or go up to their knees or anckles : & we must consider , that in the infancy of the Gospel , they had not publike Oratories and Fonts to accommodate them baptizing , as in a setled state of the Church we have seen ; and therefore they baptized where they could have convenience of water , which in that dry region was not every where to be had ; as appeareth in that reason of Iohns baptizing in Aenon near Salim , given by the Evangelist — because there was much water there . 3. It is not probable that Christ was dipt cloathes and all in Iordan , and so went immediately wringing-wet into the wilderness : see Mark 1. 1 , 2 ▪ 10. nor that he was stripped naked with such a confused multitude of men and women as 〈◊〉 to Iohns baptism : see Luke 3. 21. Matth. 21. 31 , 32. Matth. 3. 5 , 6. 4. It is but a weak Fallacy to dispute à particulari , ad generale ; thus , some went i●to the river to be baptized ; therefore all that are to be baptized ought so to do : for in things circumstantial , and without some binding Precept to impose them as duties , a particular example can beget no general rule for our due and necessary imitation . 5. If it could be proved ( which all our Antagonists can never do ) that Christ and those whom Iohn baptized , were duckt into the water when they were baptized , yet it doth no more follow thence , that all must everywhere , and at all seasons be so baptized , then that the Lords Supper may be administred with none but unleavened bread , in an upper room after Supper , to twelve men only , no women ; because Christ so administred it ; or that we must anoint the ●●ck with oyl , or salute with an holy kiss , because these things were in use in those Regions ; nay , but matters circumstantial are ever liable to the test of accommodation and customs of times and places , and persons : dipping might be convenient in those hot Regions , and at Easter and Pentecost , to which their baptizing was limited of old , which in these Northern climats , and in the dead of winter , were near deathful to tender bodies . 6. Christs baptism is washing , Ephes. 5. 25 , 26. and washing is as well by sprinkling , or pouring on of water , as by dipping into water : hence the Apostle speaking of the washing of Regeneration , presently saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he hath poured out on us ; and the Scripture calleth the divers sprinklings mentioned , Heb. 9. 13 , 19 , 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptismes , v. 10. As washings or sprinklings are also called , Mark 7. 4. but hereof we shall see more anon ; for the present only note , that the Holy Ghost , the surest Interpreter of Scripture , interpreteth Baptizing by sprinkling or washing , so that there is no necessity ( as our Antagonists would fain have it ) of dipping or dousing the whole body under water . Dipping ( say they ) is baptizing , and baptizing dipping : Christ therefore who instituted Baptism , therein appointed that the whole man should be dipped in Bap●ism . We answer : 1. If this bubble had any weight or solidity , it were easily retorted ; washing or sp●inkling is baptizing ( in Gospel-sense ) Christ therefore who instituted Bapti●m ▪ therein appointed men to be washed or sprinkled with water . 2. Prove that Christ appointed the whole man should be dipped all over in water , by some other medium if you can : by this you cannot ; true it is , that all dipping all over in water is baptizing , but not convertibly ; for all baptizing is not dipping : for it is proved by the fore-alledged Scriptures , that washing by pouring on , or sprinkling water , is also a kinde of baptizing : If you should say , every man is a living creature , that is true , but not convertible , therefore every living creature is a man : it follows not ; because there are more species of living creatures then one ; all dipping is baptizing ; therefore all baptizing is dip●ing , follows not , because there are more sorts of baptizings then one by dipping . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth to dip , but not always : The Apostles according to Christs promise , were baptized with fire ; they were not ( after the foolish Iacobites opinion ) dipt into fire , the cloven tongues sate upon each of them ▪ The Pharisees among many other traditions , used the ba●tism of beds . Mark 7. 4. You will not understand that to have been dipping their beds into water ( that would quickly have rotted and made them useless and unwholsom ) but of some light sprinkling with water : So when they came from the market , they eat not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — except they be baptized : You will not understand , except they be dipt over head and ears in the water ; but , except they washed as our translation gives it , after the Syriac ; neither had they in that dry Climate , convenience and store of waters every where to dive into . They had commonly their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , water-pots , after the manner of the purifying of the Iews , John 2. 6. out of which they drew a little , for lustrations o● sprinklings . Moreover , the Israelites , 1 Cor. 10 ▪ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were baptized in the cloud — not dipt into it , but besprinkled with the distilling drops thereof : for the prepositoin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used , in such expressions , signifieth not in , but with ; as , He shall baptize you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ( not in ) the holy Ghost and fire ▪ Matth 3. 11. So Rev. 19. 21. The rest were slain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with ( not in ) the sword , it is an usual Hebraism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the sword ; that is , with the sword , Exod. 6. 6. I will redeem you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in brachio extenso . So Deut. ● . 15. The Lord thy God brought thee out thence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in , that is , by a mighty hand , and a stretched out arm . Again , the sons of Zebede● were to be baptized with the baptism of blood , Mark 10. 39. that is , in Tertullians phrase , Russa●i suo sanguine , besmeared , or wet with drops of their own blood ; not dipt into blood . The same use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , derived from the Hebrews , we often finde in the new Testament , Rom. 10. 9. 1 Cor. 4. 21. 1 Pet. 1. ● 1. Rev. 2. 16. & 1● . 5. & 19. 15. 3. It is granted , that Christ and many others were baptized in Iordan , and that Philip did go down into the water to baptize the Eun●ch , and that such baptisms in ho● Climates have , and may lawfully be used ; yet no scripture-proof at all appears , that Christ in his own person was dived under water , or the Eunuch , or any of those whom Iohn or ●ny of the Apostles baptized ; neither do we at all deny immersion to be lawful ; but we deny it to be so necessary , as to the exclusion of washing or sprinkling , as if they were not as effectually used : We deny that dipping in rivers is so necessary to baptism , as that none ought to be accounted baptized , but those who are dipt after such a manner : And we say , that where we have other conveniencies in the settled C●●rches , that practise appeareth meerly Schismatical , affected and unnecessary . Baptism being a sign , must answer to the thing signified ; as . The washing of the whole soul in the blood of Christ. 2. That interest which the Saints have in the deat● , burial , and resurrection of Christ , is not partial , but total ; so therefore ought the baptizing of the body to be . We answer : 1 : It must still be remembred , tha● this sacrament may be rightly and effctually administred by any of the three ways , dipping , washing or sprinkling , and we approve of dipping , where custom and convenience require it , so far , as that it excludes not the other : For a divers custom of several Churches , makes no difference , where they all hold one faith in the main . 2. It is not in the quaintity of the Element , but the institution of Christ , the vertue of his death and passion , and the powerful working of his holy Spirit , which gives the fruit and effect of baptism ; therefore Iohn 3. 5. the Spirit is mentioned with water , because the power of regenerating is not of the water , but of Gods Spirit and Ordinance effectually working by the water of baptism : And here we may note , that Infants are capable of this operation , as hath been proved ; and Christ in his institution of baptism , prescribed not ( so far as can appear in Scripture ) how much water must be used herein , no● how deep it must be ( as there is no quantum of the elements prescribed in the Eucharist ) neither is there in all the new Testament , either one precept for , or example of plunging or dousing the party to be baptized over head and ears under water . 3. In Circumcision , the whole body was not cut , but onely the foreskin of the flesh , whereby the whole person , body and soul was sealed and admitted into Gods Covenant ; and so is it proportionably in baptism , the seal of Gods pr●sent Covenant : In common use we know the seal of a writing obligatory is not set all over the deed , but to some one part , by which the whole is confirmed ; and as in Livery and Seisin , a little turf of grass , with a twig or smal bough delivered to the Purchaser , investeth him in the whole state of the demeasn : So here , 't is the seal and subscription of a just Deed which passeth the estate , not the quantity of the wax , or largeness of the parchment , nor greatness of the Character , whether Text-hand , Chancery , Court-hand , Secretary ; all these things are circumstantial , and no more : and so is it in the matter of much or little water in baptism , the essence whereof is applying water to the body of the baptized in the name of the Father , of the Son , and of the Holy Ghost . There is therefore no simple necessity of dipping the whole body under water ; it is sufficient if the face , ( which is as it were the representative , or epitome of man , in which are united all the senses ) be dipped , washt , or sprinckle● . 4 In baptism lawfully administred by washing ▪ sprinkling or dipping , the elect have the same interest in the death , burial and resurrection of Christ , as if they were baptized in the deepest channel of Iordan , or any other water : Faith , which instrumentally gives them interest in Christ , being no effect of deep waters , but of those Rivers of living waters whereof Christ spake , Iohn 7. 38 , 39. to wit , the Holy Ghost . 5 Sprinkling doth also aptly signifie our sprinkling with the blood of Christ in baptism , cleansing us from our sins , ●nd sealing our election , 1 Iohn 1. 7. 1 Pet. 1. 2. and pouring water , signifieth the effusion of the Spirit upon us , Tit. ● . 5. and those sprinklings of the blood of sacrifices , signified the very same . Christ being baptized , is said to have come up out of the water , Matth. 3. 16. therefore he was in it : And the Eunuch went down into the water with Philip ; in neither appears any sprinkling or washing , but rather dip●ing . We answer : 1. It appears● that Christ and the Eunuch were baptized : it appears not that either they , or any other whom Iohn B or any of Christs Disciples baptized , were dipped all under water ( as hath been said ) any more then that they were washed or sprinkled with water . The word Baptizing in the original signifying sprinkling , washing or dipping ; therefore we take it to be indifferent which of the three ways baptism be administred , respect being had to convenience of times , places and persons . 2. The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the cited places , rendred Out of , signifieth properly From ; as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , From ( not from under ) the ships ; and so Christ might come from the water , though he were never dived under it , or though he had gone only to the depth of the first or second measure of the Sanctuary waters , to the anckles , or to the knees . 3. Philip and the Eunuch are said to have gone down into the water , Act. ● . 38. for it was a descent to them ; the waters ( though shallow , or possibly not within very low or hollow banks , as Iordan and all great waters of Rivers usually run ) yet always running lower then the Superficies of the earth near the sources and channels thereof . 4 The words Acts 8. 38. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And both of them descended , &c. so the word also signifieth , to descend , or to alight ; as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to alight from ( not to come from under ) an horse : or to descend , or l●t down ones self ; or to come down from some higher place ; as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Budaeus , after Suidas● or to go down to some even place , as to invest an enemy , to wrestle , fight , or encountre ; also to go from one place to another ; as Acts. 17. 15. it is said — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iacob descended , or went into Egypt , Acts 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Get thee down and go with them . So Acts 14. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they went down unto Attalia ; for so they usuually expressed going from one place to another , as the Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So far is that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 38. they went down both to , or into the water , from inforcing the conclusion aimed at ( therefore the Eunuch baptized was dived under water ) that it makes nothing for it , more then that Iacob going down into Egypt , was therefore duckt in Nilus , or Peter in the waters of Cesarea , ●r Paul and Barnabas in some Attalian waters ; because these were said in the very same word , to go down to these places . all which being frivolous and vain , your assertion must be left unconcluded , for any thing to the contrary in these cited Texts appearing . Add hereto , that here is nothing said of the Eunuch , as going down into the water , more then of Philip ( for they both went down , &c. ) now I suppose you will not affirm , that Philip , as , and then when he baptized the Eunuch , in that administration , stood all under water with the Eunuch ; or that Iohn B. in the like action in Iordan , was ever doused over head and ears for company ▪ And how then can it hence appear , that the baptized were more dived then the baptizers ? Behold upon what unsound grounds our Antagonists build their pretended necessity of ducking their disciples in Rivers or deep waters . CHAP. V. Protestants arguments against the supposed necessity of dipping , rather then sprinkling or washing with water in Baptism . THat which the word used by Christ ( enjoyning the duty of Baptism ) doth indifferently signifie , and commonly import ( there being neither express example nor precept to restrain it precisely to either ) that is lawfully and warrantably to be done in baptizing : But the word used by Christ enjoyning the duty of Baptism ( or Baptizing ) doth indifferently and commonly signifie dipping , washing or sprinkling ; and there is no express example or precept ( in Scripture ) to restrain it precisely to either ▪ Therefore in Baptizing we may lawfully and warrantably ( pro more loci , temporis & statu personarum ) eitheir dip , wash , or sprinkle in water ( In the name of the ●ather , and the Son , and of the Holy Ghost ) The major is out of controversie . The minor thus confirmed : The Word used by Christ , Matthew 28. 19 , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth indifferently , to wash , sprinkle , or dip ; and as the learned Mr. Leigh well noteth , it is taken largely for any kinde of Washing , Rinsing or Cleansing , even when there is no dipping at all . So Aemilius Portus gives it by mergo , immergo , tingo , intingo , madefacio , lavo , abluo , &c. Suidas interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lavant . The same word signifi●th washing or sprinkling in many places of Scripture , and from necessary consequences . 1. From the types of that which was signified in the old Testament , which the holy Ghost ( as hath been noted ) calleth Baptisms or Washings : to wit , by Sprinklings ▪ for how were they performed ? see Numb . 19. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 70. gives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the water of Separation hat● not been Sprinckled upon him : so is it often named there : and Levit. 4. 17. The Priest shall dip his finger in the blood , and Sprinkle it seven times , &c. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Lev. 14. 16. and Lev. 16. 14 , 15. he shall take the blood of the bullock , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shall sprinkle it with his finger . So Numb . 8. 7. Thus shalt thou do unto them to cleanse them , Sprinkle water of purifying upon them . So Numb . 19. 18 , 19. A clean person shall take hysope and dip it into the water , and Sprinkle it upon the Tent — and upon the persons — so Exod. 24. 8. Moses took the blood , and Sprinkled it on the people , and said , Behold the Blood of the Covenant , which the Lord hath made with you : which signified the blood of Christ to cleanse them from sin , as the water of Baptism now doth : And these very Sprinklings the holy Ghost calleth Baptisms , Heb. 9. 10. 13 , 2● . where the mystery is clearly unfolded . 2. From the truth thereby signified : So Ezek. 36. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will sprinkle you with clean water , ( or — clean water upon you ) and ye shall be clean : how ? The Apostle ●elleth us , I Pet. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto obedience ( that is , by the Spirit of Sanctification ) and Sprinkling of the blood of Iesus Christ ; as , Heb. 10. 22. Let us draw near with a true heart , in full assurance of faith , having our hearts Sprinkled from an evil conscience , and our bodies washed with pure water ; that is the water mentioned by Ezekiel , the purifying water of baptism ; and Heb. 12. 24. We are come to Iesus the Mediator of the new Covenant , and to the blood of Sprinkling — that is , the application of the blood and merit of Christ in Baptism , for the remission of our sins . 3. From necessary consequences , from the common use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scriptures , where they cannot reasonably by interpreted by dipping , but by washing or sprinkling ; as Matth. 2● . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he did not dip his whole fist into the dish , but only wet his fingers therein : So Matth. 20. 23. Christ mentioneth his baptism , which all understand of his blood-shedding , not dipping therein but besprinkling therewith . So Luke 11. 38. when the Pharisee invited Christ to dinner , he wondred , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — that he had not first washed before dinner ; it cannot there reasonably be interpreted , that he had not first been dipt over head and ears in water . So 1 Cor : 10. 2. They were all baptized unto Mosès in the cloud and in the sea : No reasonable man can think that all Israel , with their wives and children were dowsed into the sea ( nay , but they passed through dry● foot ) nor were they dived into the cloud , but only as those who were rinsed or wetted under a rainy cloud by the drops thereof distilling on them . So Mark 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the letter , Except they baptize , or be baptized : he meaneth not by dipping the whole into the water ; but as it is clearly manifested by the Holy Ghost ( the best interpreter of himself ) a little before , they ear not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with common hands ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unwashen : and in the same place ( as hath hath noted ) we read also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the letter Baptisms of beds ; which was not by dipping into , but ( though understood of tables , which they commonly made of Couch-beds set together ) by sprinkling them with a little water , which manner of purification they too superstitiously and commonly used . As for the second clause of our minor proposition , we appeal to Scriptures , whether there be any express example or precept restraining baptism only to dipping over head and ears . 2 In the Lords Supper the efficacie of the Sacrament is not in the quantitie of the element : a little bread , therein , is as good and effectual as a whole loaf : so here , it is not ( as hath been said ) in the quantitie of the element , but in the ordinance of God , and operation of his Spirit : Now herein Christ never gave any precept concerning the quantum● the Word and the Element make the Sacrament ; and a few drops sprinkled , are as truly water as all Iordan . 3. If Baptism in the type thereof were administred by God by sprinkling , then it is lawfully and effectually so to be administred by man in the truth ( for in the main Analogy the truth must answer the type ) But Baptism in the type was administred by sprinkling ( infants as well as persons of years● ) for all Israel were baptized under the Cloud , 1 Cor. 10. 2. Therefore Baptism may lawfully and effectually be administred by sprinkling of water . 4. That administration of Baptism whereby Christ cleanseth his Church , is lawfull and effectuall . But Christ cleanseth his Church with the washing of water through the word , Ephes. 5. 26. Therefore that administration of Baptism which is by washing with water ( according to his precept , Matth 28. 19. ) is lawfull and effectuall . 5. The Goaler , Acts 16. 33. was baptized about midnight , and it is improbable that he had any such store and convenience of water in his house , as to dip himself and family , or that they went out to some river at such a season ; neither was it probable that three thousand added to the Church in one day , durst in those times when Christians were so eagerly persecuted , go publickly with the Apostles to the poole of Bethesda , Siloam , or the brook Cedron , or any like place to be doused : more probably they were baptized by washing or sprinkling with water , as they had private accommodation thereto : nor could so many in one day have been baptized by a few Apostles , if all had been baptized by dipping 6. If immersion were simply necessary , and of the Essence of Baptism , then it might not be dispensed withall in case ●ome sick Convert should desire it before his death for the comfort and peace of his afflicted conscience , which were extream uncharitableness , which belongs not to any Ordinance of God. Therefore it cannot be simply necessary . 7 That which can neither be proved by example of Christ , Iohn Baptist , or any of the Apostles baptizing , nor by any precept of Christ concerning the same , is not essential or simply necessary to baptism : but dipping or dowsing i● baptism , can neither be proved by example , &c. or any precept of Christ concerning the same : therefore diping or dowsing is not essential , or simply necessary to baptism : and indeed were there to be found in Scripture any example hereof , without a precept to lay the same universally upon the Ordinance , it were not binding , as hath been proved from Christs administring the communion with unleavened bread , after supper in an upper room to twelve men only and no women . So that if that which you can never prove , should be granted you , that Iohn Baptist and Christs disciples , did then and there baptize by dipping ; yet it would not follow that we ought to baptize in the like and no other manner . In the infancie of the Church they had not Baptisteries or Churches as we have ; there was a kind of necessitie for them as they met with occasions , to make use of waters as they could find them in rivers or sources ; wherein it cannot be proved that they dipt : nor could it conclude our Antagonists pretended necessitie , if it were supposed . 8 Whatsoever was or is essential to baptism , or simply necessary thereto , is mentioned in some clear example or express precept of Christ : But dipping the whole body in baptism is neither mentioned in any clear example , nor any express precept of Christ : therefore it is not essential or simply necessary to baptism . Christ omitted nothing necessary , and the holy Scriptures are able to make men wise to salvation . And let our Antagonists now seriously consider what they do , when they rebaptize upon that fancie , that washing or sprinkling with water ( in the Name of the Father , the Son , and the holy Ghost ) is not true baptism CHAP. VI. Anabaptists Arguments for their dangerous practice of Re-baptizing examined and answered . THE malitious Serpent ( ever attempting to poison or trouble these sanctuary-waters , obstructing , or hindering their effect , lest they should heal sin-wounded souls ) somtimes moved Pelagius , Donatus , and others , reviving their errors , to deny the most innocent children , of believers baptism ; sometimes he teacheth them to except against the manner of baptizing , as if the vertue of the Sacrament depended on the quantitie of the element , and not solely on the Ordinance and power of God working thereon : sometimes he causeth deluded people to annual their baptism , and in effect , to renounce their faith , and Christ , whom they had sacramentally put on in baptism , by receiving a second , third , or iterated baptism : we read that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized every day , supposing that their former baptisms were made void by any sin after committed : on which fancie , possibly the Novatians thought that baptism ought to be deferred to the end of their lives . Auxentius the Arrian taught that baptism ought ●o be iterated : the Marcionites baptized their disciples three times : The Anabaptists rebaptize baptized Infants coming to age , and affirm that the assuming of baptism in ripe years , by those who were washed in Infancie ▪ is not ●n ren●uncing baptism — but a firmer avouching thereof according to Christs mind ; errors are fruitful ; one absurdity granted , many will readily follow : they think , first that Infants having no present actual faith and repentance , nor present use of reason to understand the Gospel preached , are not as such to be baptized ; but , until they come to years to be taught and to make profession of their faith and repentance , to be kept from baptism ; and that so Infant-baptism is void , and to be esteemed no baptism . Secondly , they dream that those who are not dived under water , are not baptized , and therefore they rebaptize them who were baptized in Infancie ; though that ground may often fail them , because some have been baptized by immersion . Now that which hath been said on our part is enough to satisfie those in those things , who are not wilfully bent with Simo in the Comedian , rather to erre then to be directed by any . Therefore to avoid repetitions , let the issue be , if Infant-baptism , in the name of the Father , the Son , and the holy Ghost , either by washing , sprinkling with , or dipping into water , be indeed a compleat and warrantable baptism according to the institution of Christ ; then Anabaptists rebaptizing , do impiously seduce and teach simple people to renounce that baptism by which they had , at least sacramentally , put on Christ , and thereby were re-admitted into that Church out of which can be no salvation . And ●et the prudent Reader judge , whom I herein refer to an impartial and serious consideration of that which hath been said : which being proved , the Anabaptists whole fabrick of dowsing and rebaptizing falleth heavily on their Dippers heads . The Church of Christ holds , that Infants of enchurched Parents , or others of years converting to the faith , being once sprinkled , washed , or dipt , in the name of the Father , the Son , and the holy Ghost , according to Christs institution , ought not on any pretence to be rebaptized . I say thus baptized according to the ordinance of Christ , because the Samosatenians , Sabellians , Marcionites , Arrians , or the like , who any wayes opposed the holy Trinity , or denied any persons thereof , did not baptize according to the prescript of Christ ; and therefore in case any of their disciples converted , the true Church baptized them ; because the former pretended baptism was not according to the Ordinance of Christ ( and so no true baptism ) it being the peculiar prerogative of Christ to appoint the seals of his own Covenant of free Grace and mercie with man. But the Anabaptists after their manner , object : We are regenerate , not only by Baptism , but also by the Word , Ephes. 5. 26. 1 Pet. 1. 23. but the Word is often repeated , and therefore so may baptism . We answer , 1 The word mentioned , Eph. 5. 26. is that , which comming to the element , makes the Sacrament , as Chrysostom wel interpreteth , that he might sanctifie and cleanse it with the washing of water , by the Word . What Word ? ( saith he ) why , this , In the name of the Father , of the Son , and of the holy Ghost : that Word which coming to the element makes the Sacrament , ought not to be more repeated then the Sacrament it self , because it is essential thereto . 2 The regeneration of man , is only one , whose principal efficient cause is the holy Ghost : the means or instrumental causes , on Gods part , are the Word and Sacraments ; on our part , faith which the holy Ghost begetteth , encreaseth , and confirmeth ordinarily by those external means . Therefore when they are baptized , who were before regenerate by the Word , as a spiritual seed , they have not need of any other regeneration , nor can they be twice regenerate ; but then baptism is to them an obsignation and confirmation of their regeneration● So Abraham first believed ( as so , was regenerate ) and afterward was sealed . So Cornelius spiritual sanctification preceded in the gift of the holy Ghost , and then he received the Sacrament of regeneration , to confirm the same to him . But when the elect , who being baptized , dye in their infancy , it is certain that they are regenerate by the Sacrament , without the ministry of the word preached unto them , whereof they are not capable , who yet without regeneration , could not enter into the Kingdom of God , Iohn 3. 5. And if the baptized Infant live to be capable of teaching , and so receive the word , as that it begets in him actual faith , repentance and obedience to God , then that word is as Sincere milk , to nourish and confirm , not to regenerate , but to promote the degrees of regeneration , producing that faith and the fruits thereof sowed in baptism , to a clearer and more evident maturity . So was it in Isaac , who was first regenerate by the seal of the righteousness of faith , which was after he came to years nourished and confirmed by the word preached unto him : So that though the word in the ordinary dispensation thereof , be often repeated , and doth by many degrees promote our regeneration , and cause us to grow to a better stature and strength , according to our measure in Christ , of which we have continual need , yet it follows not thence that baptism may also be iterated ; no more , then that a man may be often born into the world , because he is often fed , and groweth up by degrees , and divers accessions to his stature . Though corporal generation or birth , be naturally but one , yet may it be supernaturally iterated : Yea , so shall it be in the resurrection which our Saviour calleth Regeneration , Matth 19. 28. We answer : 1. The present question is concerning regeneration in this life , not of that which shall be in the new age , as the Syriac hath it ; that is , in the world to come . 2. Christ there calleth the resurrection regeneration , to teach us who have received the first fruits of the Spirit , in our regeneration , that admirable thing which shall come to pass in our resurrection ; for so shall our flesh be , as it were born again by incorruption , as our soul is now regenerate by faith in Christ. 3. That regeneration in the end of the world shall be but once ; therefore by proportion , regeneration in this world by baptism , must be , can be but once . The spiritual death to sin , is by many acts of regeneration , as examination of our selves , daily renewing our repentance , beating down our bodies by fasting , prayer , humiliation , and rising again to newness of life in our encreases of faith ; and growth in holiness is by sundry acts of the Spirit regenerating , and making our endeavours effectuall in the use of the means , as hearing , praying , receiving the Sacrament : In and by these is regeneration ; therefore not one , nor only once : Ad● hereto , that we are baptized into remission of sins , which being daily , we have need of daily remission , and therefore of Baptism . We answer : 1. That dying to sin , and rising to newness of life , are the certain effects of regeneration ; and therefore it may conclude , that where these are , and their several acts appear , there undoubtedly is Regeneration ▪ But it can no more conclude divers Regenerations , then the divers acts of a living man , can prove that he had several Generations or Births , because these prove that he liveth . 2. Our need of daily pardon for our daily sins may conclude our daily need of repentance , as our Saviour taught us ; but it concludes not any necessity to iterate our Baptism , but rather the contrary , because the Covenant of God once sealed to us in Baptism ( for the free remission of all our sins , through the inestimable and never dying-merit of Christs death , into which we are implanted by Baptism ) is unchangably perpetual ; and the condition of our comfortable assurance of pardon , cannot be iteration of our Baptism , but renewing of our repentance , and amendment of our lives , which demonstrate our faith to be lively . See Ier. 3. 12 , 13. Ezek. 16. 60. Nor doth that hinder which some object ; Some hypocrites receive the seal , therefore they have need to receive it again , that they may obtain the fruits thereof , which believing they shall have : It follows not , that they ought to be baptized again , but that they ought to be sincere , and to repent of their hypocrisie , and then the seal formerly received , shall be effectual for them to Remission of sins and Salvation . Spiritual death in sin , is by many acts ; and Regeneration is a rising again from the same ; which in the regenerate , who also often fall , must and is often to be iterated ; therefore Regeneration may and must be iterated , and consequently , so must Baptism , the Laver of Regeneration . We answer ; 1. The acts of Regeneration are many , but that proves not pluralities of Regenerations , more then many acts of life prove many lives of one and the same person , as we said . 2. As many wounds , or other concurrent causes of death , conclude not many deaths of one and the same person , so 't is here ; many sins wound and spiritually destroy the soul , yet are there not more deaths then lives of one man ; for death is a privation of life : So that our often falling into sin , concludes only a need of frequent renewing our repentance ; and hath been shewed . That which the Apostles of Christ did , that we may do in the work of the Ministry : But they rebaptized , as may appear Acts 19. 4 , 5. therefore we may rebaptize . We answer . 1. This main argument which the Anabaptists have , is built , as the rest , upon a meer mistake of that Scripture S. Luke thus relateth , Then , said Paul , Iohn verily baptized with the baptism of repentance ; saying unto the people , that they should believe on him which should come after him , that is , on Christ Iesus . When they heard this ( to wit , that which Iohn spake ) they ( that is , the people mentioned verse 4. which heard those words of Iohn B. ) were baptized ; that is , by Iohn B. or his Disciples , not by Paul ; for he is only said , verse 6. to have laid his hands upon them , that they might be confirmed in their receiving the extraordinary gifts of the Holy Ghost , of which those Disciples to whom Paul there spake , had not before that time , so much as heard , verse 2. 2. There was no difference in substance or signification between the Baptism of Iohn B. and that which was administred by ●the Disciples of Christ ▪ as hath been shewed . 3. It is not said in the cited place , that Paul baptized them ; but onely , that he laid his hands on them ( as we noted . ) Add hereto , that his self saith , That he baptized only Crispus and Gaius , and the houshold of Stephanus ; but besides , he knew not whether he baptized any other . Now Crispus was a Corinthian , Gaius a Macedonian , and Stephanus of Achaia , 1 Cor. 16. 15. but 't is apparent that these Disciples mentioned Acts 19. were Ephesians , verse 1. and Ephesus a City of Asia , Rev. 1● 11. therefore he baptized them not ; and so here was no rebaptizing . 4. These words ( When they heard this ) do not at all relate to the speech of Paul there historified , but unto the preaching of Iohn B. for if otherwise , it would follow , which the Papists affirm , that Iohns baptism was not the same with the Baptism of Christ ; and consequently , that Christ whom Iohn baptized , and we , baptized by the successors of Christs Disciples , are not baptized with one and the same baptism ; whereas Christ bare the same circumcision which the Jews , and for substance the same baptism with us Gentiles , that he might declare himself the Saviour both of Jews and Gentiles . The Lords Supper doth no less signifie the blood of Christ for our Salvation , then doth the water of Baptism ; nor less represent his death , then doth baptism , in which we are implanted into the similitude of his death and resurrection : But the Lords Supper is often to be administred and received ; and therefore so is Baptism . We answer : 1. There is in Scripture express command for often administring and receiving of the Lords Supper , 1 Cor. 11. 24. This do in remembrance of me — As often as ye eat this bread , and drink this cup , ye do shew the Lords death till he come : shew us any one such warrant for rebaptizing , and this controversie is at an end . 2. The Lords Supper proposeth not any new Covenant with God , but confirmeth that to us , which he made with us in our baptism : But baptism is the Initiatory Seal of our entring into Covenant with God ( as it was in circumcision ) which Covenant is but one . 3. The vertue and efficacy of baptism in the elect , extendeth it self to the whole life of the regenerate , and is , as it were , a fountain of living waters , perpetually running to cleanse away the pollutions of sin ; so that there need not new or more baptisms , but a daily renewing of our repentance , to which we were in our covenanting with God , at first baptized . As Ambrose saith , after baptism there remaineth no remedy but true repentance . Cyprian and the Councel of Carthage , held , that those who were baptized by hereticks , upon their return to the Church , ought to be rebaptized . We answer : 1. The question being proposed in the first Councel of Carthage , Whether those who were once baptized , might be rebaptized ; all the Bishops answered , God forbid , God forbid ; we resolve and determine , that all re-baptizings are unlawful , and far from sincere faith and catholick discipline . The business which troubled the Churches in Cyprians time was , Whether baptism administred according to the lawful form of the Catholick Church ( that is , with water , in the name of the Father , the Son , and the Holy Ghost ) though by an Heretical Minister , were invalid , and therefore to be iterated . Cyprian , with other Eastern Bishops , affirmed , that there is but one Baptism , which is not to be found out of the Catholick Church . The other orthodox Bishops determined , that baptism which an heretical Minister administred according to the form prescribed by Christ , and practised by the Church , was valid , and not to be iterated . So that indeed , neither Cyprian , nor the rest of that Councel , did maintain rebaptizing , but held that there could be no true or valid baptism out of the Catholick Church ; or that it was not baptism which Hereticks administred . Against rebaptizing , Cyprian speaks clearly , L. 1. Ep. 12. on that Iohn 4. 14 , applying it to baptism ; Which , saith he , is once received , and not again iterated : And in the Caxons of the Apostles , there is a severe caution against rebaptizing , If any Bishop or Elder sh●ll again baptize him who had truly received baptism , let him be deposed . 2. We must distinguish between Hereticks ( as hath been said ) whereof some are such , as that though they err in some fundamental point or points ; yet they hold the true form of baptism . Some so erre concerning the holy Trinity , as that in such errour they cannot have with them the true form and essence of baptism : Now there may be true baptism administred by the first sort ; and such as are baptized by them , returning to the true Church , must repent , but not to be rebaptized : But those who were pretended to be baptized by the second sort , as Arians , denying the Deity of Christ , or those Pneumatomachi , Eunomius , and others , blasphemous against the holy Ghost , in case they came to the true Church , they were to be baptized , because there can be no true baptism , where the essentials thereof are wanting ; as the element , and the word constituting the Sacrament ; to wit , In the Name of the Father , the Son , and the holy Ghost : Baptizing such as have not so been baptized , is no rebaptizing , seeing the first pretended was truly none . Otherwise , the ancient Church did not rebaptize a repenting Apostate , though he had fallen into the errours of Arrians , Eunomians , or the like , after that he had been baptized by the true Church ; and the reason thereof was , that which Chemnitius well observed ; as on Gods part , the Covenant which he made with the circumcised Israelites , remained firm and ratified , unto which after their falling into sin , they returned by repentance , so the Corinthians and Galathians having fallen , were recalled by S. Paul , and remitted to the promise and consolation of their baptism formerly received : Therefore as Circumcision was not , so ought not baptism to be iterated . CHAP. VII . Protestants arguments against the dangerous practice of Rebaptizing . 1. BAptism is the Sacrament of Regeneration by our implantation into Christ. But we cannot be twice regenerate ( for regeneration presupposeth a precedent natural birth , which can be but one : nor can we be more often regenerate or born a new , then born naturally ) therefore we ought not to be twice baptized . The major is evident , Tit. 3. 5. The minor is also evident in reason . Add hereto , that whereas we are by nature children of wrath , Ephes. 2. 3. enemies to God , Rom 5. 10. and so without a new birth , aliens from the Kingdom of God , John 3. 5. but being implanted into Christ by baptism , we become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a new creature , 2 Cor. 5. 1. Gal 6. 15. Now as one and the same creature can be but once created ( except that either the created essence of a man is destroyed by sin , which the sin of the Devil cannot do ; or that a man may have pluralities of essences by several creations of one and the same person , which no reason can suppose ) so neither can we have any more then one regeneration : Therefore we ought to be but once baptized . 2. Gods faithfulness in his Covenant sealed , cannot become void by mans infidelity ; neither is his Covenant of peace momentany , but perpetual , which is sealed in baptism ; so that still we may return unto it by true repentance : See Isa. 54. 10. and so they who sinned after baptism , though notoriously and scandalous● , were not rebaptized by the ancient Church , but upon their repentance received again into holy communion ; and it is truly observed by some , that baptism being once received , confirmeth and assureth the penitent● of their sins remission , and that the efficacy and vertue therereof extendeth it self to all our life ; and therefore neither ought it to be iterated , nor deferred unto the end of our lives , as if it so only cleansed men from their sins , upon condition that they never fall into any sin after their baptism received ; which cannot be in this frail state of flesh and blood subject to so many temptations and innate infirmities : Therefore after the Apostle had shewed us how being implanted into the similitude of Christs death and resurrection , we ought not to suffer sin to reign in our mortal bodies ; he saith not , Let not flesh and blood , the natural man live any longer , or any more be active , but , Let not sin reign , &c. for Christ came not to destroy our nature , but to correct our depraved will and affections . 3 There is not in all the New Testament any one precept or example for rebaptizing ; therfore it ought not to be done : the constant judgment and practice of the Church of Christ being to the contrary : it is neither commanded in the institution of baptism , nor in any Scripture admitted : nor is it tolerable by any necessary consequence , as is the contrary . Iohns baptism and Christs were one , whatever Jesuites pretend to the contrary : Apollos knew only Iohns baptism , Act. 18. 25. that is , the doctrine of Iohn Baptist ; we read not that Apollos or any other mentioned in Scripture , was rebaptized ; no not any of Iohns Disciples coming to Christ and his magistery , which had surely been done , had Christs baptism and Iohns been different in substance ; and had it been done , we should have had in Scripture either some express proof for the same , or something so layed down , that we might by good consequence have gathered the same , which nowhere appeareth : but ( as hath been said ) the Apostle recalleth penitent sinners once baptized , unto the comfort of that which they had once received in baptism , 1 Cor. 6. 11. 1 Cor. 12. 13. & Gal. 3. 27. Circumcision was only once administred , but was perpetual and everlasting ; and under the Law sinners were to return unto the Lord by true repentance ; compare Ier. 11. 3 , 4. Ier. 4. 1 , 2. &c. with Ier. 18. 8. &c. Ezek. 18. 31 , 32. Isa. 55. and the principal cause why circumcision was not iterated , was Gods divine ordinance and institution ; the impressed character was secondary : on Gods part it ever remained sure , to which after their forsaking his covenant , into which they had been once sealed , he recalled them not to a susception of a new , or the same seal iterated , but only to repentance , as to humble them , so to shew that the fault and failing of the fruits and effects thereof ( which should have appeared in their newness of life ) was wholly on their parts , not on Gods , who is unchangeable and the same for ever . So hath he appointed it in our sins after baptism . I further add , that those Christians which had apostated to the most pernitious heresie of Arrians denying the deitie of Christ by the judgment of the Catholick Church , if they returned to her , were not to be rebaptized , but to be received again into the Church and communion thereof by repentance , as hath been proved . 5 All they that are baptized into the similitude of Christs death and resurrection , are but once to be baptized ; but all they that are baptized according to Christs Institution , In the name of the Father , and the Son , & the H. Ghost , are baptized into the similitude of Christs death and resurrection ; therefore they are but once to be baptized : and thus the Church hath ever clearly judged . The major is proved , because Christ dyed and rose again but once : Rom. 6. 3 , 4 , 5 , 9 , 10. we being therefore baptized into the similitude of his death and resurrection , ought to be baptized but once , seeing that pluralities of baptisms or baptizings cannot answer in similitude to his death and resurrection , who dyed and rose again but only once for our justification , Rom. 4. 25. Heb. 8. 25 , 26 , 28. Again , we are buried with Christ by baptism , Rom. 6. 4. but Christ was but once buried ; therefore neither ought we to be baptized any more then only once . How then shall we be renewed after our falling into sin ? the Apostle saith , Gal. 6. 1. Restore such a one — but how ? he saith not baptize him again : no , but godly sorrow ( saith he , 2 Cor. 7. 10. ) worketh repentance to salvation : for we must still remember that baptism is the ordinary gate and entrance into Christs Church : which stands like that brazen Sea at the entrance into the Temple , 1 King. 7. 39. in which our sins are washed away and remitted by Christ , so , not that they should be no more , but that they shal be no more imputed : and therfore all this life long , we have need of daily repentance ( because we daily fal into some sin ) repentance being a condition of Gods pronouncing pardon to the sense of our consciences , which he sealed to us in our baptism : and so we may understand that which Christ said to Peter , Ioh. 13. 10. He that is wash●d needeth not ; save to wash his feet . We are washed from our sins by baptism ( because , though we are , in respect of the meritorious cause cleansed from them , only by the sacred blood of Christ , 1 Ioh. 1. 7. 1 Pet. 1. 19. Heb. 9. 14. Rev. 1. 5. yet baptism being the ordinary external seal and instrumental cause , for the application thereof , as also in respect of the analogie between the sign and the thing signified , that is often ascribed to the sign , which is proper to the thing signified , to wit , the bloud and merit of Christ sealed to us in baptism : therefore we need no more clearing by iteration of baptism , but only , as it were , washing our feet , that is , our vitious affections and failings , by daily repentance , that it may please God to pronouce to our consciences , the remission of our sins which grieve and displease us . There is but one Lord , one faith , one baptism . Eph. 4. 5. That which the holy Ghost testifieth is but one ( as one Lord , one Faith , one Baptism ) no man may multiply , iterate or make more : But the holy Ghost testifieth that there is but one God , one Faith , one Baptism : Therefore no man may iterate or make them more : neither is it any better then a meer illusion of holy Scripture to distinguish between the Sacrament and the administration thereof , by saying there is but one baptism , but there may be many baptizings of one and the same person ; the Apostle saying there is but one not only in the unity of substance , dispensation , and effect , but also in respect of lawful use , or reception by one and the same person ; otherwise he must contradict himself , who saith we are baptized into the similitude of Christs death , which is but only one and once suffered . Indeed it is said of the other seal , as oft as ye do this , 1 Cor. 11. 26. but not one word in Scripture can be found for more then once baptizing : but the Apostle mentioning baptism , joins it with things incapable of multiplication , or pluralitie ( one Spirit , one body of Christ , the Church , one hope of our calling , metonymically put for the thing hoped for , that is , eternal life , which is essentially but one , one Lord , one Faith , that is , one doctrine of faith , Gal. 1. 6 , 7 , 8. Iud. 3 or objectively , one truth of God , one Christ ) shewing that there ought to be no more baptisms then faiths , Christs , or Gods ; if therefore ( said Optatus ) you give another baptism , give another faith : if ye give another faith , give another Christ : if ye give another Christ , give also another God , &c. You see to what damnable absurdities rebaptizing drives unto . That whereby men crucifie to themselves the Son of God afresh , and put him to open shame , may by no means be done : But to rebaptize ( or to be willingly rebaptized ) in the Apostles sense , is to crucifie to themselves the Son of God afresh , and to put him to open shame : therefore it may by no means be done . This point the Apostle layeth down Heb. 6. 4 , 5 , 6. It is impossible for those who were once enlightned ( saith our Translation ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who have been once baptized ( saith the Syriac ) to renew them again to repentance , &c. ( that is , baptismal repentance the baptism of repentance , as it is called Act 19. 4. and so Heb. 10. 12. Call to remembrance the former dayes in which after ye were illuminated , Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Syriac ( the best and nearest Interpreter of the New Testament ) rendreth , in which ye were baptized : So the Greeks were wont to call baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination : possibly because persons converting from darkness of Idolatry , were ordinarily enlightned , by being taught the doctrine of the Gospel , ( see Mat. 4. 16. Luk. 2. 32. Act. 26. 18. so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one signification importing taught , is rendred by the LXX illuminated ) or also in respect of extraordinary gifts of the holy Ghost in the knowledge of the mysteries of the Gospel , and unstudied tongues , with other admirable enlargments of heart , then flourishing in the Church . Now those who are described v. 4 , 5. who have been once baptized , and have tasted of the heavenly gift , and were made partakers of the holy Ghost , and have tasted the good Word of God , and the powers of the world to come , if they shall fall away ( saith our Translation ) Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and falling away ; which ( and ) the Syriac omittet●● , rendring the sense ( as others also ) non possunt iterum peccare , ut denuò renoventur ad resipiscentiam , & denuò crucifigant , &c. they cannot so sin ( that is , unto death ) that they should again be renewed to repentance , and crucifie afresh &c. that is in a second baptism : where note by the way , that this place of Scripture so much wrested by the enemies of truth , against the comfortable doctrine of the Saints perseverance , maketh mainly for it : for the Apostle saith not , that those who are described , v. 4 , 5. do , or may fall away ; but that it is impossible , isto supposito , to be renewed , because in such a supposition the merit of Christs Cross being abolished and made void , by which they were renewed , it must needs follow , that so Christ should be crucified afresh , and be put to open shame , that they might be renewed by a second and new merit of his Cross ; which seeing it is impossible to be , the Apostle will inferr that it is impossible that these here described v. 4 , 5. should finally fall away . The foundation of the Lord remaining sure , and having this seal , The Lord knoweth who are his , whose prescience cannot possibly be deceived in electing any who shall fall away . But to return to our purpose ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to themselves , is very considerable . The Son of God they cannot now possibly crucifie afresh , nor put him again to open shame ( who sitteth at the right hand of the glory of the Father ) had they the malice of the Jews and power of the Romans , ( who once crucified him ) to help them : yet in iterating on themselves baptism , the sign of their implantation into the similitude of his death , they crucifie to themselves ( that is , as much as in them is ) the Son of God. Chrysostome excellently expresseth it , Baptism ( saith he ) is the Cross ; for therein our old man is crucified with him . Again , we have been planted together in the likeness of his death ; as therefore Christ may not be crucified again ( for that were to put him again to open shame ; ) so neither may we be baptized again : for if death have no more dominion over him ; if he be risen ( in his resurrection ) a conqueror over death , &c. and should again be crucified , then all these things were meer fables and mockeries : therefore he that rebaptizeth himself , doth again crucifie him . But what is crucifying again ? As Christ died on the Cross , so do we in baptism , not in the flesh , but to sin — therefore there may be no second washing : for if there be , there may be a third , and a fourth ; for the first is made void by the second , and that by another , even to an infinite . Where there are all the essential parts of baptism rightly administred according to the commission given by Christ to his Apostles , there baptism cannot be made void or no true baptism , by any thing accidental , circumstantial , or less then essential , neither expresly nor by any necessary consequence any where in holy Scripture forbidden . But in baptizing of Infants of Church-priviledged Parents , by sprinkling or washing with water , in the name of the Father , and the Son , and the holy Ghost , there are all the essential parts of baptism , according to Christs commission given to the Apostles , ( to wit , the Element and the Word which constitute the Sacrament . ) Therefore that their baptism is not , neither can be made void , or no true baptism , by , or in respect of Infant-age , or of only washing or sprinkling them with water ( which are things circumstantial , accidental , less then essential , and no where expresly , or by necessary consequence forbidden in holy Scripture . ) So that whatever Anabaptists pretend in their eager pursuit of their opinion , that they do not rebaptize , supposing that there preceded no essential or true baptism in regard of the persons being baptized in their Infancie , or because they fancie dipping the whole body to be essential to baptism , and so necessary , that without it they think there can be no true baptism , ( neither of which have any ground in Scripture ) and whereas Christ is the Saviour of every age , sex , and condition ; therefore male and female , aged and Infants have right to the seal , as hath been shewed ; it highly concerneth them seriously to consider how dangerous a thing it is , upon a mere opinion to pull off the seals of their Disciples salvation , under pretence of putting on a new ( unwarrantable ) seal , to renounce their Saviour , whom they put on in their lawful baptism , at least sacramentally ; to make more baptisms then faiths and Saviours , into the similitude of whose death and resurrection , all Christians are baptized ; and to crucifie again to themselves the Son of God , and to put him to open shame . Alas , they discern not Satans mischievous Legerdemain , who like a cunning finger-jugler , hereby takes from them the true seal of redemption and salvation by Christ , put on all his who are baptized , by pretending and seeming to put them on a new , better , or more perfect one . And now Brethren , I commend you to God , & to the Word of his grace , which is able to build you up , and to give you an in heritance among all them which are sanctified . Act. 20. 32. Glory be to God in the highest , and on earth peace , good will towards , men . Luk. 2. 14. FINIS . Notes, typically marginal, from the original text Notes for div A58207-e290 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. 30. b 2 Tim. 4. 3 , 4 c Amara sunt 〈…〉 d 〈◊〉 1 Kng. 12. 31 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oecum . in 2 Tim. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 4. 3. g Deut. 28. 27. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Joh. 3. 3 , 20. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr. Nazianz. orat . 20. l Act. 20. 28. m Nehem. 4. 17 n Eph. 6. 13. o Rev. 20. 9. p Deut. 23. 3. q Ezra 4. 2. r Mat ▪ 24. 24. s Incautè creduli circumveniuntu● ab iis quos ●onos putabant . Minuc Fel. Oct. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Strab. l. 16. u 2 Cor. 11. 13 , 15. u 2 Sam. 16. 3. ● Sam. 1● . ●5 , &c. x ● Vid. Isa. 37. 3 y 〈…〉 z Similiter ●acis , ac si me roges , cur te duobus contuear oculis , & non altero tantum , cum idem un● assequt possim . Cic. de nat . ●●or . l. 3. a 2 King. 6. 16. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr. Nazianz. Orat. 13. c 1 Tim. 3. 15. d 2 Pet. 2. 12 , 13. e Cor. 3. 6 , 7. f Luc. 2. 14. Notes for div A58207-e1200 Made with Mr Fisher at Folkston in Kent , Mar. 10 , 1650. 2 King 4. 39 , 40 Iudg. 2. 16. Zach. 1● . 6. Iosh. 5. 13. Ita carpat botrum , ut & spinam caveat . i. e. in dictis ejus sanos sensus scrutetur & eligat , ut non minus vitet insanos . Bed. in Ca●t . exp . l. 1. exord . P. ●23 . 1. N. 2. Qu●dam judici●●●● severitate . Aug. retract . l. prol●g . 〈…〉 ●tqui nihil in●rest quo animo ●acias , quod fe●sse vitiosum est ●uia facta cer●untur , animus non videtur . Lactant. l. 3. c. 3 p. 221. Notes for div A58207-e1760 Pag. 223. Num. 2. Page 165. — regul●●●tholicae ●idei certa , notaque esse debet ; nam si nota non sit , regula nobis non erit , si certa non sit , ne regula quidem erit . — quare cum sacra Scriptura ●regula credendi certissnna , tutissima● ; sit , sanus profecto non erit , qui ea neglecta , spiritus in● terni saepe fallacis , & semper incert judi●●● se commiserit , &c. Bellarm. tom . 1. de verb. Dei , l. 1. c. 2. — fidei non potest ●ubesse aliquod fa●sum . 22. q. ● . 3. c. fide● innititur veritati divinae quae est infa●●●bilis : & ita non potest ei subesse falsum . ib. q. 4. ● . 5. 2. Page 223. Numb . ● . Judg. 6. 3● . See Ioh. Clop . penburg . Gangren . of Anabap. &c. 1 Joh. 5. 4. Page 223. Page 224. Num. 5. Prosper de v●cat . Gent. lib. 1. c. 22. Negant parvulos trahere originale peccatum omnes qui sine ullo vitio natos esse contendunt . Et Celestius , &c. Augustin tom . ● . de peccato orig . con●r●●elag . & Celest. li● . 2. c. 2. & 3. & 4. Credimus totam Adami so●bolem hac contagione infectā , quam peccatum originale vocamus , vitium videlice● ex propagatione m●nans non autem ex imitatione duntaxat , sicut Pelagiani senserunt , &c. Confess . Eccles. Gal. Art. 10. 11. Idem ●●cent omnes reformatarum Ecclesiarum confessiones , ut videre est 4. Sect. Harmoniae , &c. Andr. Rivet . Sum. Controvers . q. 3. p. 32. Cur in Adam omnis homo moritur si originalis pe●cati vinculis non tenetur . Greg. lib. 7. Epist. 53. Secundin● . Pag. 225. Num. 6. Ep● 2. 1 , 3. 〈…〉 2 Pet 1. 10. 〈…〉 〈…〉 Rom. 6. 4. Pag. 226. Num. 6. ● . Lombard l. 4. dist . 1. l. Concil . Trident. Sess. ● . c. 3. & 〈◊〉 . 7. c. 3. Bellarm. de Sacrament . Baptis . l. 1. c. ● Pag. ●45 . Page 226. Num. 8. Vrsin Ca●e●h . part . 2. de Bap. ●onclus . 9. Pag. 22● . Num. 12. Iuly 27. 1●49 . Pr●●ace p. ● . I. Spilsbury t●●at concerning 〈◊〉 subj●ct of Baptism , p. 31. Ed. Barber , pag. ●0 . and p. 13. Deus è ma●hin● Suid. 〈◊〉 . a●ag ●hild . 1. cent . 1. — Ba●tis●●um in●antum ▪ e●se idolat●i●um — esse ex Dracone & 〈◊〉 , nec aliud 〈◊〉 ce●emoniam Antichristi . M●mno S●monis . f. 40 , 50 , &c. Luc●s Sternberg . de qui● us Ioh. Gerha●d . lo● the●l . 〈◊〉 . 4 de ●apt . ●ol . 56● . Rev. 13●6 . Col● 〈◊〉 2. 1● . 〈…〉 . quo sup ▪ Rom. 6. Page 228. Num. 13. Dr. ●●atly , ●hild . bapt . justified . Arg. 6. p. 45. f. Ib. Pag. 228. Ibid. Ibid. ●allacia ●●●●dentis . Ib. Pag. 2●● . Vo● character 〈◊〉 potest accipi pro qualibet not● vel signo , rem unam ab aliis distinguente , Andr. Rive● . Sum. Contro● . tract . 3. q. 6. Eph. 1. 13 , 14. Pag. 229 See Gen. 18. 1● . Durand 〈…〉 〈…〉 Page 22● . 1 Cor. 2. 12. Page 229. ●alv . Instit. lib ▪ 4. c. 16. V●●in . Cat. part . 2. de Baptism . F●ll●cia a●●id●ntis est , cum quidvis rei , & a●●identi : ● . ● . subject● & ejus attributo , similiter attribuitur . Arist. l. 1. ●lench . c. 4. Dr. ●●atly child . Bap. justified . pag. 72. m. Non a 〈…〉 diem praete●iisse expectabant Iud●ei . qu●d is Plutar. in Proble● , & Festo testifi●antibus , ma●ime periculosus sit infantibus , si ve●en tu● , nec ante cum terminum , u●●bilicus resolvatur , ante que●n h●m● proprior est p●̄l●ae qu●● animali , &c. Poly. Virg. de inven● rer . l. 4. c. 4. Esse apud omn●s , sive infantes , sive majo●es natu , unam D●vini muneris aequalitatem — nam Deus ut personam non accipit , sic nec aetatem , cum se omnibus ad coelestis gratiae consecutionem aequalitate lib●a●a praebeat parem — si etiam gravissi●●is delictoribus , & in Deum maltu● ante peccantibus , — & à b●ptism● atque gratia nem● pro●ibetur , quanto magis prohiberi non debet infans , qui recens n●tus nihil p●c●avit , nisi quod se●undum Adam — contagium mortis antiquae prima nativita●e contraxit . Cyprian . l. 3. ●p . 8. Fid● . Quantum vero ad causam infantium pertinet , qu●s dixisti intr● 〈◊〉 vel tertium diem q●●nati sunt , constitutos , baptizare non op●●tere , & considerandam legem esse circumcisionis antiqu●● , ut intra octavum diem , eum qui natus est baptizandum & sanctificandum non putares ; 〈◊〉 aliud in concilio nostro omnibus visum est . In h●c enim quod tu putabas esse faciendum , nem● consensit : sed universi potius judicavimus , nulli hominum nato , miser●●ordiam D●i & grati●● esse denegandam . Cyprian . q● s. 〈…〉 Ga● . 5. ● . Gal. 3. 13. Gal. 3. 19. Gal. 5. 2. Matth. 28. 19 , 20. Fallacia a●●●dentis . Pag. 229. Inde suscepti , lactis & mellis concordiam pr●gustamus . Tertul. de Coronâ mil. c. 3. & ib. advers . Marcion . l. 1. c. 14. Nec mellis & lactis societatem quâ su●● infantat . — Haec citat Pol. Virg. l. 4. c. 4. Bucholcer . Ind. Chro●o . Anno Christi 208. Christ. Helvici . Theatr. Histor. p. 91. Hieron . in Isai. 55. — qui mos ac typus in occident●s Ecclesiis h●die usque servatu● , ut ren●tis in Christ●●●num , la●que tribuatur . ●b . adv●● Pelag. l. 3. Beatus quidem Cyprianus non aliqu●d decretū condens no●um , ●ed Ecclesiae Fidem firmissimam se●vans , ad corrigendum eos qui putab●nt ante octavum diem nativitatis , non esse parv●lum baptizandum — mox notum rite baptizari posse , cum suis quib●sdam co●piscopis censuit . Augustin , Hieron . ep . 28. — contra Ecclesiae ●undatissimum 〈◊〉 nemo sentiat . ib. Hoc Ecclesia semper habuit , semper tenuit , hoc à majorum fide percepit , hoc usque in finem perseveranter custodit . Ib. Aug. de verb. Apostlic . S●r. 10. Cyprian lib. 3. Epist. 8. Buch●lcer . Ind. Chronol . Passus est sub Valeriano & Galieno principibus persecutione Octavâ . Catalog . script . Eccles. Hieronym . tom . 1. Ecclesia ab Apostoli● traditionem accepit etiam parvulis dare baptismum . Orig. com . in Rom. 6 Vid. ib. in Levit hom . 8 & ib in Luc. hom 14. Tertul. advers . Valentin . c 5. Hieron . Catol script . Eccles. Iren l. 4 c. 14. Iust. Martyr . q. ad ●rth . 56. Omnem aetatem sanctificans per illam quae ad ipsum erat similitudinem . Omnes enim venit per semetipsum salvare . Omnes inq●●m , qui per 〈◊〉 renascuntur in Deum , infantes & par●ulos , & puer●s , & javenes , & sen●or●s . Ideo per 〈◊〉 venit 〈◊〉 , & infantibus infans factus sanctificans ●nfantes , &c. Iren. l. 2. c. ●9 . Polycarpus autem non solum ab Apostolis edoctus , & conversatus ●um mul●●s 〈…〉 , qui dominum nostrum viderunt . — quem & nos vidimus in primâ nostrâ ●tate , &c. Iren. l 3 c. 3. Vid. Hieronym . Catol . scriptor : Eccles. Ignat. Si quisquam in hac re authoritatem divinam quaerat , quanquam quod universa tenet Ecclesia , nec consil●is institutum , sed semper ●etentum est , non nisi authoritate Aposiolic● traditum , rectissimè creditur tamen vera●ter continere possumus , quid valeat in parvulis , baptismi●sa . ●amentum , ex circumcis●ne carnis , quam prior p●pulus accepit ; quam priusquam acciperet justificatus est Abraham sicut Cornelius etiam d●no Spiritus sancti prius 〈◊〉 baptizaretur , &c. Cur ergo praeceptum est , ut omnem deinceps infantulum masculum octavo di● circumcideret , qui n●ndum poterat corde credere , &c. nisi quia & ipsum per seipsum sacramentum multum valebat ? Aug tom . 7. Part. 1. de baptism . ●ont . Donat. l. 3 c. 24. Pag. 229. Num. 14. Pag. 230. John 4. 1. John 20. 3. John 21. 25. Vers. 14. Page 230. Num. 15. Pag. 230. Num. 16 , Praescribitur nemini sine baptismo competere salutem — homo à primordia circumventus ut praeceptum Dei excederet , & propterea in mortem datus exinde totum genus de suo semine infectum , suae etiam damnation is traducem fecit ▪ Te●tul . de Test. anim . c. 3. Tertul. de Bapt. c. 18. Mark 10. 14. Non minore de causa innupti quoque procrastinandi . Tertul. q. sup . Pag. 229. Vrsin . 〈◊〉 . Pag. 231. — Interim tamen ex co non p●●●st inferri baptismam non esse ordinarium regeneration is medium ad ●ujus usum a●●igat● 〈◊〉 . Joh. Gerhard . do Baptism . Sect. 2. class . 2. 〈…〉 non est exclusio alterius . Gerh. 〈…〉 . Page 231. Num. 17. Mat. 6. 26 , 28. Pag. 2●1 . Num. 18. Quoniam reus 〈…〉 Tertul de 〈…〉 〈…〉 Sic accipienda , est , &c. ut respe●erit c●mmunem Ecclesiae ordinē , neque tamen simpliciter gratiam Dei 〈◊〉 sacramento , quasi sit 〈…〉 necessarium , Beza in Joh. 3. 5. Deus non alligavit gratiam suam sacramentis . Ipse ( Christus ) potu●● effectum sacramentorum sine 〈…〉 . — Deus qui suam 〈…〉 mentis non 〈…〉 l. 4. distinct . 4. 〈…〉 — Cau●● & vigilàntèr non repetierit ( qui veró baptizatus non ●uerit ) 〈…〉 condemna●●ur ●imirum 〈◊〉 solum interdum fidem sufficere ad salatem , & 〈◊〉 i●sa , suffi●● . nihil . Bernard . Ep. 77. 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed confitentes Deum in conscientiâ purâ . Tr●mel . Pag. 229. Se more hereof , Mr. Cobbet explic . Luke 18. 15. Page 121 , 122. ●●it . 2 Cor. 12. 2. Id esse Dominicum & verum quod sit prius traditum : 〈…〉 immissum . Tertul. de Praescript . c. 31. Non 〈…〉 ante n●s faciendum pu●a●erit ; sed quid qui ante omnes est Christus 〈◊〉 : ne 〈◊〉 enim 〈…〉 sequi oportet , sed Dei veritatem . Cypr l. 2. Ep. 3. Aliud est quod docemus , a●iud quod sustine●●● : a●●ud qu●d praecipe●e jubemur ; a●●ud qu●d emen●la●e praecip●●ur , & 〈◊〉 emendemus , t●lerare ●●mpellimur . To. 6. contr . Faust. Manich. l. 20. c. 21. Quis comeditur z●●●●mus Dei ? qui omnia quae forte u●bi vidit perverta satagit em●ndare , cupit corrigere , n●n quie●●it , si ●menda●e non p●test , t●lerat , gem . 〈◊〉 n●n excutit●r de area granum : sustinet paleam , ut intret in horr●um cum palea fuerit separata . Aug. tract . 10. in Joh. 2. In his enim rebus de quibus nihil certi statuit Scriptura divina , mos populi Dei , vel instituta majo●●in , pro leget ▪ 〈…〉 interminata luctatio-utique cove●d●m est ne tempes●ate contenti●n●s ●eren●●as charitatis 〈◊〉 . Aug. Casulano ●p . 80. Vbi errorem suum cognoscit , redeat ad me ; ubi meum , re●ocet me , &c. Aug. de 〈◊〉 . l. 1. c. 2. * Bellarm. de sacr . Euch. l. 1. c. 5. 7. ib. l 2. c. 8. ib. l. 4. c. 25. C●ster Enchirid . de Eucharist . Sacr. 7. Suares . disp . p. 46. Sec. 2. Maldon in Joh. 6. Gabr. Vasquez . disp . 179. c. 4. ‖ Aquin. 3● . q. 65. a. 4. 2m . dicit illud — est intelligendum de spirituali manducatione . Sic Pet. Lombard . dist . 8. D. Dist. 9. A. B. Iansenius conc●rd . Evang. c. 59. Dan. Chamier Panstrat . To. 4. l. 11. c. 3. 4. Pag. 233. Nu● . 19. Pag. 234 Rom. 4. 11. Acts 2. 38 , 39. See Mr. Cobbet explicat . Luke 18. 15. 〈…〉 . Mr. Fisher in his dispute at 〈◊〉 in Kent . March. 10. 1650. 〈…〉 baptism . Q●●ste 74 4. See the 〈◊〉 and 〈◊〉 Mr. Richard Baxter , on Marth . 28. 10. plain Scripture proof of infa●●● Church-membership , and baptisme . 〈◊〉 17. 7. 10 , 12. 1 Cor. 12 , 13. 〈…〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 212. E 213. c. 214. c. ● . Gen. 17● . Act. 2. 39. ●om . 4. 11. 13. Gal. 3. 7. Luk. 〈◊〉 . 9. P●g . 〈◊〉 Numb . ● Rev. 1. 6. 1 Pet. 2. 5. 1 Cor. 〈…〉 I● . Ge●hard . de S. Bap. S 4. 〈◊〉 . D. Men●er . To. 3. disp . 14. thes . 116. 〈◊〉 . a. I. Gerh. 〈◊〉 Pag. 234. Num. 21. Ma●●h . 13. 14 , 15. Pag. 226. Rom. 3. 1. 2. Genes . 17. 7. Act. 2. 39. Basting . quo ●up . de bapt . 〈◊〉 ● . Ursin. de relig . Christian. par . ● . conclus . 9. M●th 20. Luk. ● 〈◊〉 . 1 Sam. 10. ● Joh. 4. 1 , 2. 1 Joh. 5. 7. &c. Si in tribus testibus stabit omne verbum , quanto magis dum habemus per benedicti●nem eosdem arbitros fidei , quos & sponsores salutis . Tertul. de bapt . c. 6. 〈…〉 〈…〉 ● Tim. 4 〈…〉 pag. 136. Luk. 23. 42. 43. Quantum valet etiam sine visitbili sacramento baptismi , quod ait Ap●stolus , corde creditur ad justitiam , ore autem confessio fit ad salutem ▪ in illo latrone declaratum est : sed tunc impletur invisibiliter , cum mysteriam baptismi non ●●ntemptus religienis , sed articulus necessitatis excludit● nam multo magis in Cornelio & in amicis ejus , quam in latrone , possit videri superfluum , ut aquâ etiam tingerentur in quibus jam donum spiritus Sancti , &c Aug. de bapt . cor tr . Donat. l. 4. c. 22 See Mr. Wilcocks infant . baptisme maintained . Pag. 2. Exod. 20. 2 Pet. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4. 48. Acts 2. 43. Act● 4. 3. Acts 5. 12. Acts 6. 8. Acts 7. 37. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod pr●●ter naturam st● natum , ib. Suid. portentum , &c. Stephan . saepe de inusita●is & insolitis , seu monsi● is & prodigis &c Tr●st . le● S●● . p. 186. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremel . & M. Trost . Syr. Test. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethpah . stupuit , obstupuit Joh. Buxtorf . Iun. lex . Chald. & Syr. Val. Shindl. Pent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. ● . 39. 44. 〈…〉 Pag. 236. 237. Numb . 24. 1 Cor. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 12 5. Acts. 3 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnes familiae terrae . 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Acts 2. 39. See Lev. 25. 10 Numb 2. 34. and 3. 15. 39. and 18. 31. and 33. 54. Levit. 25. 13. Num. 20. 22. Acts 7. 10. Rom. 4. 16. and 10. 12. and 11. 31. Matth. 12. 15. 1 Cor. 10. 1. 2. &c. 1 T●e . ● . 12 2 Thes. 3. 16. 18. 1 Tim. 4. 10. Joh. 11. 50 , &c. Est autem & hoc S●ripturae i●ioma utomnes dicat pro pluribus . Euth . in Matth. 10. P. 237. Nu. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephiphan . To. 2. exposit . fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concil . Gangrens . Canon . 21. Severin . Bin. Concil . To. 1● Iud. 12. v. de quibus Concil . Laodicen . Can. 28. 16 ▪ Bin. Quod traditum tenet universitas Ecclesiae , cum parvuli in fantes baptizantur . Aug. To. 7. part 1. de bapt . contra Donat. l. 4. c. 23 , &c. Dionys. Hierar . c. ult . Irenae . l. 2. c. 39. Cyprian l. 2. ep . 8. ad Fidum . Amb. de Abraham . l. 2 c. 11. nec senex ( inquit ) nec infans vernaculus excipitur , quia omnis aetas peccato obnoxia , & ide● omnis aetas sacramento id●nea ; nullum excipit , non in●antem , &c. Hieronym . contra Pelag. ● . 3. Consuetud●●●men 〈◊〉 e●clesiae in baptizandis parvul●● , nequaquam● pernenda est ; 〈◊〉 ulla m●d●superflua dep●tanda , nec ●mni●● creden●la 〈…〉 August . de 〈◊〉 . ad lit . l. 10. c 2● . vid. ad Numb . 13. p. 229. Cyprian . l 3. ●p . 3. August ●p . 28 ▪ On●phrius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Con●cil . Laodic . Canon . 29. Celebratum est primum Conciliu● Hierosolymis . Act. 15. 1. Carranza sum . concil . Quatuor conciiia suscipere & venerari me fateor ; Nicenum ; in quo perversum Arii dogma destruiur . Constantin●politanum — in quo Eunomii & Maedonii error convincitur . Ephesinum primum , an quo Nestorii impietas judicatur . Calcedonense — in quo Eutychis Dioscorique pravitas reprobatur . Gregor . ep . 24. l. 1. Severin . Bin. Concil . To. 1. Carranza . sum . Concil . See Rev. 1. 11. Act. 19. 1● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphan . hae●ef . 46 See also Mr. Home● , c. 13. pag 110. &c. Rom. 10. 18. Lugdunensem in Gall●a rege●at ecclesiam . Catol . scriptor . eccles . Hieron . To. 1. L. Vives . in Aug. de . C. D. l. 1. c. 27. Quid igitur causae ●st , cur eis exhortationibus tempora consumamus quibus baptizatos alloquend● studeamus accen●ere , sive ad virgina●em integritatem sive ad continentiam vidualem , sive ad ipsam thori conjugalis fidem , &c Aug. de . C. D. l. 1. c. 27. Cujus rei imaginem adh●c , in nostris infantium baptismis videmus . L. Viv. loco citato . Eph. 3 14. Rom. 11. 19. Vt autem infantes apud Iudaeos octavo ab ortu die circum cidebantur , sic apud nos plurimum baptizant●r , quod tamen Angli in ipso natali dic faciunt , id quod divus Cyprianus — multis rationibus esse faciendum probat . Polydor. Virg. de invent . l. 4. c. 4. Bi●n . concil . To 1. p. 288. Aug. ep . 28. autoritare Apostolicâ traditum . Aug. contra . Donatist . l 3. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concil . Neocaesar . co● ▪ 6. Binn . concil . To. 1. Si qu●eritur an 〈…〉 est qu●d non , ut di●it Aug●stinus contra Iulian. 〈◊〉 . Gabr●el . B●el in 4. sent . dist . 4. q 2. Nemo potest ●anasci nisi prius nasc●tur . Gerard . de baptism . fol. 606. sin . — Qua●doquid●● non pot●t quis renasci nisi prius na●catur , Alex. Ale●●●s ▪ part . 4 de sacr . baptism . q. 8. m 7●● . 1. resol . Ad num . 16. pag. 231. pag 239. Sicut ergo peccatum in eo non est , ita peccatum ex eo non est . Fulgent . de prae . dest . ad . M●nim , l. 1. Quis autem nesciat crede●● esse infantibus baptizari . Aug de 〈◊〉 me●●● l. 1. c. 27. — Ipsi p●rtantur ad ecclesiam , etsi pedibus illuc currere non possunt , alienis pedibus currunt ut sanentur : accommodat illis mater ecclesia aliorum pedes ut veniant , aliorum cor ut ●redant , aliorum linguam ut fateantur , ut qu●niam quod aegri sunt alio peccante praegravantur , sic cum hi sani sunt alio pro eis con●itente salvantur . Augustin . de verb. Apost . serm . 10. pag. 233 , 234. Num. 20. Si enim sacramenta quandam similitudinem earum rerum quarum sacramenta sunt non haberent , omnino sacramenta non essent : ex hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt ; sicut ergo secundum quendam modum , sacramentum corporis Christi , corpus Christi est , sacramentum sanguinis Christi , sanguis Christi est , ita sacramentum fidei , fides est ; nihil autem est aliud credere , quam fidem habere , ac per hoc , cum respondetur parvulum credere , qui fidei nondum habet affectum , respondetur fidem habere propter fidei sacramentum , & convertere se ad Deum propter conversionis sacramentum , quia & ipsa responsio ad celebrationem pertinet sacramenti ; sicut de ipso baptismo Apostolus ; Consepulti , inquit , sumus Christo per baptismum in mortem : non ait sepulturam significamus , sed prorsus ait , consepulti suinus : sacramentum ergo tantae rei , non nisi ejusdem rei vocabulo nuncupavit . Itaque parvulum , etsi nondum fides illa , quae in credentium voluntate consistit , jam tamen ipsius fidei sacramentum fidelem facit : nam sicut credere respondetur , ita etiam fidelis vocatur , non rem ipsa mente annuendo , sed ipsius rei sacramentum percipiendo . Augustin . ep . 23. Bonifac ▪ Cum patrimi respondent credo , sensus est , puerum ad credendum & me obligo . &c. Alex . Alens . par . 4. q. 7. m. 3. ● , 1. resol . Baptismus confertur publicè in coetu Christianorum , quorum testimonium non potest repudiari : eodem fine adhibentur patrimi , tanquam testes baptismi , &c. Ioh. Gerard de s. baptis . class . 4. 164. — adhibentur velut● rei gestae testes . Polydo● . Virgil. de invent . l. 4. c 4. Nem● ergo v● . 〈…〉 ecclesia semper habuit , semper tenuit , &c. Aug. d verb. Apost . Serm. 11. — Voluit item unum saltem patrimum , unamque matrimam baptismo inter●sse● sic enim eos appellant qui infantes tenent , dum baptizantur ; hujus quoque temporis fuit Polycarpus Iohannis Apostoli discipulus — Platina de vit . Pont. Telesph . & Higin . — mentio patrimorum sit apud Dionys. Areopag . Hierarch . Eccles. c. 2. Tertul. de bapt . c. 18. Euseb. l. 7. c. 20. vid. Polydor. Virgil. de invent . l. 4. c. 4. Hugo de S. Victor . part . 6. c , 12. Mr. Homes anim advers . upon Mr. Tombes Exerc. c. 14. pag. 181. pag. 239. Veniant ergo dum adolescunt , veniant dum diseunt , dum 〈◊〉 veniant d●●centur , fi●nt Christian● quum Chrisirum nosse potuerint — non min●re de causâ innupti quoque procrastinan●i , in quibustentatio praeparata est tam virginibus per m●uritatem , quàm vidui● per vagati●nem , d●ne● aut nubant , aut continentià 〈◊〉 , &c Tertul. de bapt . c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Greg. Nazian . Orat. 40. ib● ip ●is unguiculis spiritu consecretur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ib. Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. part . post . ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. A non facto ad non jus faciendi , non valet argumentum . Et Aug. retract . l. 1. c. 6. Aug. Confess l. ● . c. 11. his words are these , — Vidifii Domine cum adhuc puer essem , & quodam die pressus st●machi dolore , repentè astuarem poenè moriturus , vidisti Deus meus — quo m●tu animi , & quâ fiele baptis●um Christi tui — f●agitavi ● pieta●e matris meae , & matris omnium nostrum ecclesiae tuae — dilata est ●itaque mundati mea — ita jam credebam , & illa , & ●mnis domus , nisi ●ater s●lus , qui tam●n n●n evicio in me jus maternae pietatis quo minus in Christum crede●em , 〈◊〉 ille n●ndum credidert●t See Augustin . 〈◊〉 . l. 3 ▪ c. c. 11. Fieri enim n●n potest ut 〈◊〉 i starum lach●y●arum percat , Ib. c 12. Ab his d●mi●di . i●genter institutus unà cum Bono●o in●er ipses statia● parent●m a uplexus , & nutricum blanditias Christum im●i●it , a● 〈◊〉 Christianae pietatis ru●imentis 〈◊〉 , &c. Erasm. in vi● . D ▪ Hieron . 〈…〉 Erasin . ● . 1. Paulinus vit . D. Ambros. 〈…〉 Ambr●s . Abra. l. 2. c. 11. vid. ib. l. 10. &c. 84 ad Deme●●iadem . pag. ●39 Num 28. pag. 24● 〈◊〉 . par . 2. See Mr. Cobbet of childrens bapti●mal right . s. 8. pag. 1●3● . Jo. Gerard. de baptism . sect ● , de p●dob●pt . 〈◊〉 〈◊〉 28. 19. Mat 26. 2● ▪ 27. 〈…〉 . 〈…〉 — Of child . baptismal 〈◊〉 , cap. ● . 〈…〉 . 〈…〉 . P. Lombard . l. 4. dist . 4. E. post Aug. sup . Lev. in ●ine c. 8. 〈…〉 〈…〉 Aug. ●p . 48. Vincan . Mat. 5. 6. 1 Tim. 1. 13. 〈…〉 Pag. 240. Num. 29. 〈…〉 G. l 〈◊〉 P. g. 241. 〈…〉 〈…〉 — Fides aliena , sin● qua● non datur parvulis remissio , non est fides offerentium , sed est fides ecclesiae . Gab. By●l . in 4. ●ent . distinct 4 q. 2. G. ib. dist . 6. q. 1. R : Requiritur ●ides ecclesiae , &c. Polydore Virgil . de invent . l. 4. c. 4. inqui● , — Quibus cum per atatem non liceret de suâ fide testari , à pr●ncip●o sicut tradit Cyprianus , provisum fuit , ut per alios credere profiterentur ; quo quemadm●dum alienâ culpâ , id est Adam primi parentis delictum eis quoque malo fuit , qu●d statim na●● originali peccato oblige●entur , sic aliena opera bono esset , qui ideirco , velut ait , Ambrosius , l. de vocat . Gent. 2. ex alien● c●nfessione credunt & baptizantur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lust . Mart. q. & respons . a● orthodo● . q. 56. Pag. 241 : Numb . 30. Distinguimus igitur inter necessitatem exparte Dei , & 〈◊〉 parte nostri : inter casum privationis & viam ordinariam , &c. Ioh. Gerhard de Baptism . c 7. c. 23● . ●bstrinxit f●dem ad baptismi necessitatem . Tertul. q. s. c. 13. — Nec tamen visibile Sacramentum ideo cont●mn●ndum ; quia contempt●r ejus invisibiliter sanctifi●●● non potest . Hinc C●rnelius , & qui cum ●o erant , jam Spiritu sanctificati , baptizati su●● : nec supers●ua judican●a est , &c. P. Lomb. sent . 1. 4. dist . 4. E. 2 Tim. 2. 19. See Mr. Cobbet of child . Baptism . right , s●ct 10. p. 447 , 448. — qui dam eis ex talib●s pare●●bus na●●i fecit , o●tendi● . 〈◊〉 cum foe●ere suo dign●tus Andr. Rivet to . 2. tract . 3. q. 3. u. 2. Pag. 242. Num. 31. Rom. 4●15 . Rom. 7. 1● . Psal 〈◊〉 . 7 , ● . 〈◊〉 Rom. 9. 11 , &c. 2. Cor. 5. 10. Rom. 3. 20. Pag. 242. Pag. 243. Augustin . contr . Donat. l. 4. c. 21. Rom. 6. 3. Qu●e c●nsi●●it in immortalita● ▪ te ▪ in ●nnocentiâ , & justi●iâ , retiqui●●ue an●mi dot●hus . Vatabl. in Gen. 1 26. See. Mr Cobbet . Explicat● of Mat 28. & Mar. 16. pag. 177. pag. 244. 1 Pet. 3. 21. Rom. 5. 1 , 2. John 3. 8. Fallacia 〈◊〉 . Matth. 13. — Quicunque parvulos recentes ab uteris matrum baptiza●●●s negat aut dicit , in remissionē peccatorum eos baptizari , sed nihil ex Adam trahere or●ginalis peccati , quod regenerat . o●is lavacro expietur . &c , Anat● 〈◊〉 sit . Concil Mil vetian . 2. can . & ib. ●od . Can. Eccl●s . Afric . 110. Aug. l. 3. de 〈◊〉 me●● . 〈◊〉 tom . 2. advers . Pelag. l. 3. ●●al . 51. ● . Eph. 2●3 . J●hn 3. 6. 1 Cor. 15. 50. John 3. 5. Vid. Bellar. to . 4. de amiss . gratiae . l. 6. c. 2 , 3 , 4. Non est ul●us ulli medius lo●us ut possit esse nisi cum diabolo , qui non est cum Chrisio . de peccat . merit . e. 28. & ib. serm . 14. de verb. Apostoli . In Gen. 17. p. p. 99 , &c. 1 Pet. 1. 4. Pag. 121. ●oth . 9. 15. * Rather 433. ● Sam. 2● . 1. 〈◊〉 part . 2. 〈◊〉 . r●l●g . Pag. 244. Num. 2. Mark 10. Exod. 4. pag. 245. Contemptus sacramenti damnat , non privatio . Bern , ep . 37. Voluntas pro facto inputatur ubi factum excludit necessitas . ib. ep . 77. Conversio autem cordis potest quidem inesse 〈◊〉 p●rcepto bap●●●● , ●ed 〈…〉 neque enim ullo m●do d●cenda est conversio cordis ad Deum 〈◊〉 D●i sacramentum contemnitur . Aug. de bapt . contr . Donatist . l. 4. c. 24. Pag. 245. Pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syrum habere qui uno tempore ( i. e. semel ) in baptismum de●●●nderunt . ●●●ovic . de Dieu . a●lmad . 〈◊〉 ep . ad Heb. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈…〉 Quia abolito & irrito reddito crucis Christi 〈…〉 J●r . 1. 5. Luk. 1. M●● . 7. 22 , 23. Act ● . ●4● . Mat. 12. 36. J●h 7 49. 1 Pet. 1. 3. 1 Cor. 4. 3. 4. Cyril ▪ Hiero ▪ sol . ca● 2. 3 , &c. Greg ▪ Naz●orat . 40. Clem. Alexandr . Poedag . l. 1. c. 6. saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. hom . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. ad baptiz ▪ Just. Mar. Ap. 2. saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●llu●●atus fuit , ut Psal. 34. 5 respexerunt ad eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & illuminat● sunt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per me●aph●mente illuminatus fuit . V. Shind●er Pentaglot . item ●●vius ; nam qui ad fluvium bap●●●mi Christi ac●●dit , ill●●inatur , in●●●itque ●lavium 〈◊〉 tantum , aqu● 〈…〉 See Iohn Cloppenburg Gangren of Anabaptist . cited by N. Homes animadve●● . &c p. 106. vid. Ioh. Slei●●● . com . l. 6. impress . Argentorari . An. 1558. p. 93. a. ib l. 10. p. 161. b. f. &c. Ioh. Sleidan . com . l. 10. Religio cogi non 〈◊〉 ; verbis potius quam verberibus res agenda est , ut sit voluntas ▪ Longe diversa sunt carnificina & pietas . Lactant. l. 5. c. 20. 2 Thess. 2. 11. Mat. 13. Nemo inde ●●rui potest unde d●struitur , Teriul . de pr●●●r . c. 11 ▪ Nec peric●●tor diccre ipsas quo que Scriptur●● , sic ess●●x De● volun●●● disp●sitas , ut Hereticis materias subministrarent , cum legam opor●tere haereses esse quae sine Scripturis esse non p●ssent . Tertul. de prescrip . c. 39. — Secundum ( argumentum Sadducaeorum ) est a non scripto . Io Drus ▪ praeterit l. 1●● in Mat. 22. ex libris V. T. tantum recipiebant Pentateuchum , Io. Drus. ad ●●c . N. T. com . 1. Sadducaei ) hi quoque tantum libros Mosis recipiebant , Pro ●etarum ●●●●●nia respuentes , Hieronym in Mat. 22. Hi ergo resurrectionem ex mortuis negabant ; eo quod in M saicis 〈◊〉 i●●uris hujus manifestè non flat mentio : nam has solas agnoscebant , aliis libris non receptis . Euthym. in Mat. 22. c. 53. init . Act. 2. 39. Col. 2. 11. 1 Cor. 10. 2. Mat. 28. 19. Rom. 6. 3 , 5. 1 Joh. 5 8 : 2 Cor. 1. 2● . Eph. 1. 13. Act. 2. 38. 5. 31 1 Cor. 6. 11. Joh. 13. 10. Tit. 3. 5. 1 Joh. 1. 7 , 8. & 3. 9. Rom. 8. 1. Mat. 3. 11. Joh. 1. 33. Aqua tangit corpus , sed Spiritus Dei tangit an●●am . Clem. Alexand. Poed . l. 1. c. 6. inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum baptizamur in nomen Patris , Fi●ii , & Spiritus Sancti , t●●nquam solenni jure●jurando declaramus , nos totos un● Deo & trino addictos esse , & Deus testatur se recipere cum qui baptizatur &c. Fay. E●chirid . Theolog. de Sacr. Bapt. disp . 77. Object . ● . Mat. 28. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Epiph. to . 2. l. 3. fi . expos . N. 14. ad aqu●s descendit ; ita t●men , ut po●●us aliquid con●erret , quam acc●peret — quippe ●●●dom sua lu●● collustravit &c. vid & Greg , Naziuz . orat . 40. tinctus est a Ioan●e , ut lavac●o peccata non sua , quae vtique non habebat , sed carnis qu●m ge●●b●t ●●oleret , Lactant. l. 4 c 15. vid. Ephes. 5. 26. Tit. 3. 5. 〈…〉 Rom. 4. 11. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. P●ut . vit . Isocrat . Interpres Suidae reddit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inter alia , ●●●dium , ●●tae genus , deg●●dae vitae ra●●● . Inde ver●um S●rum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docuit , a●solute discipulus suit . Val 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object . 2. Vt in baptism● adultorum requiritur ●ides praevia — Sic ab illis qui baptizantur cum jam infantes sint , requiritur ●ides subsequens , quam si non ●raestiterint posse● , retinent externam tantummodo baptismi sanctificationem , interna sanctificationis effecta non habent . Da●enant . exposit . Col. 2. 12. In habituali principio gratiae inclusam — porr● , n●n ne●●sse ●st ut sacramenta e● ipso momento quo administrantur efficiant ●a omnia quae fig●r●●● ; 〈◊〉 pactio dilatoria l●cum ha●●t , cum in ip●● susc●p●●one o 〈◊〉 , ib. pag. 209. Object . ●3 . 〈…〉 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c Gr. Nazianz 〈◊〉 4 Object . 4 1 〈…〉 Mark 10. 14. Object . 5. Serve● . l. 4. de regenerat . Object . 6. Non solum verbum sed & baptismus est Regeneration is medium , Ge●h . de S. Bapt. Object . 7. Object 7. Aug. Epist. 57. Iohn 16. 12. Iohn 〈◊〉 . 26. Iohn 16. 13. Object . 8. Object . 9. John 3 35. Object . 10. Object . 11. 1 Pet. 3. 21. Matth. 13. Causa s●rmalis Sacrament●●u● est ordina●●● D●i in ipsius 〈…〉 &c. Beza 〈◊〉 . d●ct . de re sa . ●ram . q. 3. N●llum tamen est hic ●pus ●p●ratuta , sed omnis efficacia venit à spiritu , &c. Dr. Andr. Rive● , C●thel . 〈◊〉 . I● . 2. ● . 1. Object . 12. 〈…〉 Object . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mark 1● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 〈◊〉 . 14. 〈…〉 Hen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Gr. Nazianz. orat . 4● . Super 〈…〉 Val. Shidler Pent in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sy● . est . Mat. 28. 19. Mark. 10. 15 , 16. Ex puris particulari●us nihil sequitur . Euthym. in Mat. 22. Obj. 15. Joh. 20. 30. & 21. 25. Act. 2. 40. Obj. 〈◊〉 . Obj. 17. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita ut observari possit . Beza . Obj. 18. Obj. 19 Act. 8. 30 , 35. Vrun . de relig . Christian. part . 2 Obj. 20 Obj. 21 Act. 10. Obj. 22 Vrsin q. sup . See Reply p. 12 , 13. ad num . 13. Obj. 23. D. 〈◊〉 chil . bapt . justified p. ●6 . Obj. 24. 〈…〉 14 , 15. Act. 2. 38. Object . 25. 1 Cor. 11. 26. Tit. 3. 5. 〈◊〉 . 17. 7. Acts 2. 39. Mark 16. 16. Object . 26. Ser●et . ● . sup . l. 4 de regenerat . Theologio alleg●rica non est argumentat . J. Gerhard de S. bapt . Exod 13. 〈◊〉 . 13. Object . 27. In Baptismo induitur Christus interdum sacramento tenus , interdum quoad vitae sanctificationem : primum bonis & malis est commune ; secundum bonorum & piorum est proprium . Aug. contr . Donatist . l. 5. c. 24. Object . 28. Object . 29. Mr. Tombes : exercit . arg . 3. sect . 16. Obj. 1. Object 2. Object . 3. Object . 4. Object . 5. See answer to Obi. 1. num . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mat. 18. 6. Mr Cob●et . part ● . exp . ●n Matth. 2● . ●age 179. Eph. 2. Obj. 6. See Cloppenburg , Gangren . of Anabapt . &c. N. 3. Obj. 7. Obj. 8. Gen. 22. Heb. ● . 18. Obj. 9. 〈…〉 Gal. 3. ● . Rom. ● . Obj. 10. Obj. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Mat. 28. 19 , 20. Obj. 12. Obj. 13. So Mr. ●ombes Ed. Barber &c. Ob uxorem , vel propter uxorem , respectu uxoris . Piscator in loc . sic Beza , — quia ratione foederis , quod hic spectat Apostolus fidelis primarium & principalem obtinet locum ; hinc ●it ut maritus infidelis eo respectu accessorium sit uxoris fidelis , adeoque ipsá sanctificatâ , ipse quoque in ea sanctificetur — 1 Cor. 3. 21. — omnia vestra sunt , i. e. in omnia jus , dominium & potestatem habetis fideles , &c. L. de Dieu . in loc . 1 Tim. 4. 5. Gen. 17. 7. 〈…〉 Beza in 1 Cor. 7. Tit. 1. 15. Mat. 19. ● 〈…〉 c. 39. 40. 〈…〉 4. 5. 〈…〉 Mal. 2. 15. Mal. ● . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Obj. 14. Ma● . 3. 5. Joh. 6. 66. 2 Thess 3. 10 2 Tim. 2. 19. Gen 17. 7. Act. 2. 39. Obj. 15. 〈…〉 1 Cor. 10. 5. Heb. 4. 2. Obj. 16. See the answer to Obj. 4. Exod. 4. Obj. 17. 1 Cor. 1● . 12 , 13. Gal. 3. 7. Eph. 2. 1● . ● Thes 4. Basting de bap● . quaest . ●4 . V●●●● Catech. &c. Luk. 18. 16. Rom. 4. Matth. 28 19. Mark 16. 16. Act. 10. 47. See Act. 10. 1 , 14. 15 , 20. Act. 11. 3 , 15 , 17. See Andr. Ri● . Cath. C● hod . t● 2. q. 3. tract . 3. p. 32 , 38 , 39. ●●n . 17. 10 , 11. Mark. 16. 16. ●oh . 3. 5. Acts 2 39. Quem potuerunt illi nosse nec ha●●ere , isti potuerunt habere antequam no●se● A●g Ep. 57. Acts 2. 39. Rom. 5. 10. C●r . 2. 12. Mat●h . 28. 19. Mark 16. 16. Psal. 4● . 20. Matth. 28. 19 , 20. N. H●●es pag. 9. Dr. Featly child . bapt . justified , pag. 45. 46. Hen Ainsworth to the Anabapt . Gen. 17. 7 , 9. ●en 17. 7 Deus ut perso●am non accipit , sic nec aetatem , Cypri . ad Fid. Ep. 59. Basting . de bap . infant , Genes . 26. 15. A. R. van . of child . b●p p 8. Acts 15. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Epiphan . haeres . 40. n. 1. Archon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. Epiphan . Chari . haeres . 39. n. 1. Cyprian . ●p 59. Qui 〈…〉 inteiligere p●test , non ni●●grande 〈◊〉 ●onum à Nerone damanatum . c●5 ●5 . Object . 1. 〈◊〉 a●tem● op●rtet q●od n●n undi ●uaque exempla ad omne propositum ap ●antur rebus ad● quas assumunu● , sed ut plurimum in magis propriis ac principalioribus partibus . Euthym. in Matth 22. Non ●portet parabol●s ad verbum interpretari . ib. in Matth. 24. post Chrysostom . Par●bolica ita ●ract●nda sunt quasi ●ig ni●icantia solum ea quae necess●●ia sunt . Euthym in Matth. 24. * Corpus Christi naturale fuit veré sepultum ; an putandum est nostra corpora eodom modo sepeliri in administratine baptismi ? non id vult Apostolus ; sed ut rectè . Chrys. observavit in 6. ad Rom quod in Christo factum est per naturam , id innobis fieri intelligit per analogiam & proportionem : corpus igitur pec●ati sepelitur quando ej●s vis enervatur — obruitur , & quasi cadaver terra obratum , non possi● amplius in vere , & quoquo velit homin●m impellere , &c. Davn. in Col. 2. 12. Object . 2. Iohn 3. 21. Baptisma olim non nisi in Pascha & Pentecoste collatum , &c. vid. Concil . Constantinop . 2 c. 1. n. 2. Greg. Nazianz. ora . 40 Tertul de bapt . c. 19 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fundo , effundo , interp . Suid. reddit fundo , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fund● , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●bamina m●nibus fundo . B●daeus . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●quem effu●●t 〈◊〉 er nos . Trae●el . ●eza , &c. à verbo Siro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eff●dit . Shind●er , in Rom. 3. 15. Matth 9. 17. & 23. 35. Object . ● Ma●th . 3. 11. Acts 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 ● In Principio nominum notat casum ablativum , quo instrumentum , causa , modus agendi , &c. significatur . vide si vacat . Shindl. Penteg . See the like 1. 17. 4● Gen. 27. 40. & 32 10. & 48. 22. Exod. 17. 13. Numb . 21. 24 , &c. Tertul. de ●orona mili●● 1 Immersi● , vel aspersio trina an una , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 loco , tempore , & ●clesi● consuctud●ne . An. Fay● . Enchiri● . Theol. de Sacr. bapt . Vrsin . Ca●e●h . de bapt . In una fide nihil efficit sanctae ecclesiae consuetudo diversa . Greg. Ep. 41. sordes — & maculas mentis lav●re non p●test ▪ nisi qui ejusdem fabricator est mentis● Optatus . l 5. Dicimur in baptismo sepulti cum Christo , resurrexisse eti●m in Christo vel per Christum , ne h●c supernaturalia effecta , vel externo elemento , vel nostris propriis viribus tribuamus . Christi itaque mors , sepultur● , resurrectio causa est mertificatio●is & vivificati●nis nostrae spiritualis , &c. Davenant . q. sup . Nomen est qu●d sanctificat non opus . Optatus . q. sup . 〈…〉 . 〈…〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à verb● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differt quod profundum etere , & subtermergere significat . Mr. Leigh . Crit. Sacr. primum parva fila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lavant aquâ calid● . Aristophan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfundo , aspergo , irroro ▪ ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristophan . aspergo palpebras . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem , inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , asperst● . Lactan , l. 4. c. 15 ( vocat baptismum ) purificirorisaspersionem 1 Iohn ● 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bap●●s●●um qui fit pe● singuinem Euthyn . in Mark 20. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mark 7. 2. Lotiones lectorum . Ar. M●ntan . Beza , &c. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & lectorum . Tremel . Cha●● & Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lectus . ut Ma●● ▪ 2. 4 ( ab H●b● Mat ▪ 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa. 6. 6 ) 2. 6. interdum thalamus nupti alis . Hebr. 13. 4 Luc. 11. 7. & 17 34 ▪ Act. 9. 33. ● Acts 2. Videntur tria millia uno die à paucis Apostostolis non po●●isse baptizari s● singuli mers● fuissent : nec vero , carcerario intra carcerem fuisse ad manum tantum aquae quantum mergendo opus erat . Dan. Chamier . de bapt . l. 15. c. 2. 2 Tim 3 16 ▪ &c. De Eunomio dicit Epiphanius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Anom . haeres . 76. N. 6. — Auxentius solvit baptismum Christi — curigitur rebaptizan●dos Auxentius fideles populos putat baptizatos in nomine Trinitatis , & c ? Ambros. l. 5. ep . 32 : ●ine , orat . in Auxent . Novatianus — quos iterati baptismatis labe inquinavit . Ambros. de poenit . l. 1. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiph. haeres . 42. to . 3. l. 1. Mr. Tombs exercit . about Infant-baptism . Er●a●● potius quàm perduct●●●uisp●am ▪ Plaut . 〈◊〉 〈…〉 semel benè ●●tus fuerit : sed dum non addidit ●●erbum benè ▪ 〈…〉 in Trinitate sactum fuerit , benè , est , &c. Optatus l. 5. See Epiph. haeres . ●5 . N. 7. ●b . 〈◊〉 . 6● . l. 2 N. 1. 〈◊〉 haeres . 42. N. 2. ●b . haeres . 69. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , C●●y . hom . 2. in ●ph . 5. R●● . 4. 11. V●● . Aug. d●●apt l. 4. c. 2● . Object . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculo novo . Sic enim caro nostra regenerabitur p●r in●●r ruptionem , 〈◊〉 est anima nostra rege● erata per fidem ▪ Augustin de C. D. l. 10. c. 5 : Object . 3. Acts ● 38. Matth. 6. Ier. 31. 34. Object . 4. Object . 5. Vid. doctissimum . A. R●v●t . sum controver . To. 2. q. 2. tra . 3. pa●e 26 , 27. 1 Cor. 1. 14. 16 Acts 18. 8. Acts 19 29. Concil . Trident. Bellarmin . To ▪ 3 de Sacram. bapt . l. 2. c. 20. Vasquez . in 3. Tho. Aquin. Tom. 2. q. 66. a. 2 ▪ disp . 140. N ▪ 18. P. Lombard . l. 4. dist . 2. D. Aquin ▪ part . 3 , &c. Object . 6. Rom , 6. 4 , 5 ▪ Verse 25 , 26. Obj. 7. Vniversi Epis●●pi dixerunt absit , absit : illicitas esse ●ancimus rebaptizationes omnes , & satis esse alienum à sincerâ fide & Catholicâ disciplinâ — Concil . 1. Carthag . cap. 1. Severin . Bin. Concil . ●e . 1● Cyprianus affirmabat cum aliis Orientalibus Episcopis●● . unum esse baptismum , qui extra unam Ecclesiam Catholicam , non inveniatur — ( alii dicebant ) 〈◊〉 , ) baptisma , ratum validum , & nequa quam reiterandum ● quem Minister haereticus juxta formam à Christo praescriptam & ab Ecclesia usurpatam . contuliss . Bin q. s. V●deat qui vult Augustin . ad Vincent . ep . 48. & de bapt . contr . Donat. l. 6. c. 2. Hieronymum contr . Luciferian . Baptismum autem non esse quo haeretici utuntur . Cyprian 1. &c. Stephan . l. 2. ep . 1. quis enim potest dare quod ipse non habeat ? ib. Cypr. l. 1. ep 12. quod semel sumitur nec rursus iteratur . Cyprian . l. 2. ep . 3 & Bin. q. s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Apost . Can. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact. in Ioh. 3. videat qui vult de his , Epiphan . haeres . 74. contra Pneumatomach●s . Init. & haeres . 76. N. 6. Pr●●ter Ecclesiae consuetudinem , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●pi●han . expos . f. Cath. l. 3 , To 2. N. 13. See 1 Cor. 6. 11. & 12. 13 ▪ Gal 3. 27. See Concil . Nicen . can . 19. Concil . Arelat ● Can 8. Concil . Carthag . c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Nazianz● orat . 40. itemque orat : 25. inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; — Regeneratio spiritualis una est , sicut generatio carnalis una est . Aug. tract . 12. in Ioh. — Quomodo uterus non potest repeti , sic nec baptismus iterari . Prosper . ●●st Augustin . tract . 11. in Ioh. vid. & Chrysost. in Hebr. 6. hom . 9. & Theo●●lact . ●b . Rom 3. 3. Rom. 11. 29. 2 Tim. 2. 13. Concil . Eliberit . Can. 46. & 69. & 73. Concil . Carthag . 1. Council . Arelateus . c. 6. 23. Concil . Nicaen . 2. vid. & Bart. Carranz , sum . Concil . pag 673. 679. Rothomag . 1633. nec aliud remedium constitutum esse post baptismum , quam paenitentiae solatium● Ambros. to . 1. Vrsin . de relig . Christ pa● . ● . ● Conclus . 13. Rom. 6. 11. Chrys. in Rom. 6 〈…〉 . Gen. 17. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pactum seculi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in Rom. 6. h●m . 11. in eadem sententi● est Basilius de S. S. c. 14. sicu● semel Christus crucifixus est , sic baptismus iter andus non est ; unâ enim morte suà , omnes redem●t , ut amplius mor● non oporteat ; quod videns Ecclesia intellexit , non iterandum baptismum . Aug. de verâ & fals . poenit . c. 3. itemque de verb. Div. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiph. to . 1. haeres . 59. l. 2. N. 5. Si Christus tantum semel mortuus est , & nos tantum semel baptizari convenit , Alex. Alens . 10. 4. de sacrament . Baptis . q. 8. Memb. 12. resol . — Donatum sunt hae sententiae latae , quod confessus sit se rebaptizasse , &c. quod ab ecclesia alienum est . Optatus , l. 1. de schism . Donat. idem lib. 5. de circumcisione dicit — semel enim factum servat salutem : si iterum fiat , potest afferre perniciem ● sic & baptisma Christianorum &c. confert gratiam ; si repetatur , facit vitae jacturam — de hoc lavacro dixit , Qui semel lotus est , non habet iterum necessitatem lavandi : qui semel dixit , prohibuit iterum fieri — haec sententia generalis est , non specialis — ●bsit ut lotum 〈◊〉 vocemus ad fontem — absit ut iteremus quod semel est , aut duplicemus quod unum est ; semel ergo lavacrum inimus , semel delicta diluuntur , quia ea iterari non oportet . Tertul. de bapt . c. 15. Baptisma salutaris aquae significatur , quod semel scilicet sumitur , nec rursus iteratur . Cypr. l. 2. ep . 3 ▪ ad Caecilium , vid. & Augustinum ep . 173. Crisp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Epiph. quo sup . Iuxta fores templi , in latere quod opponitur meridiei — ingressus templi ad Orientem erat : more primum occurrebat &c. Vatabl. in 1 Reg , 7. 39. — Ezek. 36. 25. Ephes 5. 26 , Act. 2. 38. ● Pet. 3. 21. Rom. 8. 1. Eph. 5. 26. Tit. 3. 5. 1 Pet. 3. 21. Baptismo quidem homo totus abluitur , sed dum isto postea vivit in seculo , humanis affectibus terram velut pedibas calcans , &c. unde dicat dimitte nobis debita nostra , ac sic etiam mundatur ab eo , qui pedes lavit discipulis suis , nec desmit interpellare pro nobis . Aug. tract . 3● . in Ioh. Baptisma unica● 〈…〉 in Christo reg 〈◊〉 est ; sicut unus De●s , ac sides um●a ab omnibus fidelitèr consitendum , quod celebratum in a quâ , in nomine Patris , & Filii , & Spiritus sancti , credimus tam adultis , quàm parvulis cōmuniter perfectum remedium ad salatem . vid. notas in concil . Viern . Oecumen . 15. Severin . Bin. Concil . to . 2. — Denique vos qui baptisma quasi libentèr duplicare contenditis , si datis alterum baptisma , date alteram fidem : si dat● alteram fidem , date & alterum Christum : si datis alterum Christum , date alterum Deum . Vnum Deum esse negare non potestis , ne in Marcionis foveas incidatis : ergo Deus unus est ; de uno Deo unus est Christus . Qui rebaptizatur , jam Christianus fuerat : quomodo dici potest iterum Christianus & c ? Optatus contr . Parm. Donatist . l. 5. See that which hath been said , part , ● . animad vers . on liberty of prophet . p 244 245. Num 32 , 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad baptismum 〈…〉 quam Patres firn●arunt dicto Pauli ubi de unico baptismate agit , & altero , ubi negat eos qui semel illuminati fuerunt posse renovari ad poenitentiam quam baptismalem intelligunt . A. Rive . Cathol . Orthod . to . 2 q. 6. ●ract 3. Sic Iud. 13. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & d●ceat nos . 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & illuminabit nos , 2 Re● . 17. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & doceat eos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ill oni●abit eos & ib. v. 28. sic 2 Reg. 12. 2 Eph. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & illu●●●●re &c. i. e. perspicuè docere . ●u●dovic . de Dien animadv . in Heb. 6. See 1 Joh 3 9 8 ● 16 , 17. De Dieu . q. s. 2 Tim. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Epiph. Cathar . haeres . 59. N. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost in Heb. 6. hom . 9. 
A89563	----	A defence of infant-baptism: in answer to two treatises, and an appendix to them concerning it; lately published by Mr. Jo. Tombes. Wherein that controversie is fully discussed, the ancient and generally received use of it from the apostles dayes, untill the Anabaptists sprung up in Germany, manifested. The arguments for it from the holy Scriptures maintained, and the objections against it answered. / By Steven Marshall B.D. minister of the Gospell, at Finchingfield in Essex. Marshall, Stephen, 1594?-1655. 1646 Approx. 662 KB of XML-encoded text transcribed from 135 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A89563 Wing M751 Thomason E332_5 ESTC R200739 99861404 99861404 113537 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89563) Transcribed from: (Early English Books Online ; image set 113537) Images scanned from microfilm: (Thomason Tracts ; 54:E332[5]) A defence of infant-baptism: in answer to two treatises, and an appendix to them concerning it; lately published by Mr. Jo. Tombes. Wherein that controversie is fully discussed, the ancient and generally received use of it from the apostles dayes, untill the Anabaptists sprung up in Germany, manifested. The arguments for it from the holy Scriptures maintained, and the objections against it answered. / By Steven Marshall B.D. minister of the Gospell, at Finchingfield in Essex. Marshall, Stephen, 1594?-1655. [12], 256 p. by Ric. Cotes, for Steven Bowtell, and are to bee sold at his shop, at the Bible in Popes-head Alley, Printed at London : 1646. A reply to: Tombes, John. Two treatises and an appendix to them concerning infant-baptisme. The first leaf is blank. Includes index. Annotation on Thomason copy: "Apr: 9th". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Tombes, John, 1603?-1676. -- Two treatises and an appendix to them concerning infant-baptisme -- Early works to 1800. Infant baptism -- Early works to 1800. Anabaptists -- Controversial literature -- Early works to 1800. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 John Latta Sampled and proofread 2008-04 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A DEFENCE OF INFANT-BAPTISM : IN Answer to two Treatises , and an Appendix to them concerning it ; Lately published by Mr. Jo. Tombes . Wherein that Controversie is fully discussed , the ancient and generally received use of it from the Apostles dayes , untill the Anabaptists sprung up in Germany , manifested . The Arguments for it from the holy Scriptures maintained , and the objections against it answered . By Steven Marshall B. D. Minister of the Gospell , at Finchingfield in Essex . The promise is made to you and to your Children , Acts 2. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naztanzenus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Basilius Magnus . Hoc ( viz. infantium baptisma ) Ecclesia semper habuit , semper tenuit ; hoc à majorum fide accepit , hoc usque in finem perseveranter custodit , August . Printed at London by Ric. Cotes , for Steven Bowtell , and are to bee sold at his Shop , at the Bible in Popes-head Alley , 1646. TO THE Reverend Assembly of Divines and Commissioners of the Church of Scotland now sitting at Westminster . Reverend Sirs , WHereas all of you in generall are concerned , and some of you particularly named in the Booke I deal with , the world might happily have expected a joint endeavour , where there was a common interest : That I therefore ( whilst you are otherwise fully employed ) should undertake this taske , I desire may not bee imputed by you or any to an over weening conceipt of mine own abilities : for had it fallen to some of your lots , I should have hoped the Church of Christ might have reaped more fruit , then it is like to doe by my poore and weake endeavours . But my personall ingagement to assert that truth of God which I had held forth in a Printed Sermon , which my Learned Antagonist ( passing by other bookes written by other men on the same argument ) was pleased to single out to combate with , and to lay out his strength upon , hath called me forth to stand up in this controversie , not as your Champion , but as an affectionate friend to the truth , which we are all called upon earnestly to contend for ; in which conflict as I cannot but feare that you will easily discover my weaknesse ; so I cannot but hope that you will not finde me either so foiled by mine adversary , or deserted by God , whose cause I plead , as not to have sufficiently answered that booke , which hath obtained to bee called in Print , The strongest Shield and Buckler wherewith that cause was ever protected ; but in Salem God of old brake both Sword and Shield , and if he hath done the like now , the weake hand which hee hath made use of , serveth onely to point at that mightie arme of his , which hath gotten himselfe the victory . Truth , triumph and the Churches peace I have had in mine eye , and have desired to carry meeknesse and love even to him , whose opinion I fight with , all along in my heart and pen : what ever measure my former writing met with from him , I have endeavored to looke upon his with a neither bloodshot nor loftie eye ; passion blinds the one , and pride makes the other oft-times overlook that truth which a lowly eye seeth clearly at a nearer distance : sure I am , the wrath of man worketh not the righteousnesse of God , whilst the meeke hee will guide in judgement , and teach his way . VVhat herein God hath inabled me to doe , I willingly submit to the Churches censure , and humbly present to you , not as any way worthy of you , but onely as a publick testimony of my reverence and gratitude for all the refreshings of spirit , and that abundance of spirituall grace I have found from the hand of God , whilst I have had the happinesse to sit among you ; for a yet more plentifull effusion whereof upon you , to the happy setling at length of these distracted Churches in truth and peace , is the prayer of Your unworthy brother , and servant in the Lords work Steven Marshall . Aprill 2. 1646. A Table of Scriptures vindicated and explained . Gen. 17. 9. 10 , 14 , p. 92. Deut. 30. 6. p. 128. Deut. ●3 . 2. vindicated , p. 149 Esay 19. 24. explained , 210. Esay 44. 2. p. 128 Esay 59. 21. p. 128. Malac. 2. 15. vindicated , p. 156 Mat. 18. explained and answered , p. 209 , 226 , &c. Mar. 10. vindicated , p. 221 John 15. 2. p. 138. Acts 2. 38 , 39. vindicated , p. 124. Proves Infant-baptisme by consequence , p. 218. Acts 15. 10. explained and vindicated , p. 217. Acts 19. 5. 6. vindicated , p. 69. Rom. 11. 6. vindicated , p. 134. 1 Cor 7. 14. vindicated , p. 145 , 153 , 154 , 157 , &c. maintained against , p. 148. Verse 17 , p. 161. ver . 34. vindicated , p. 151. 1 Cor. 10. 3 , 4. explained , p. 199. 2 Cor. 3. 10. vindicated , 188. Gal. 3. 27 , 28. opened , p. 189. Ephes . 6. 1 , 2. explained , p. 200. Coloss . 2. 8 , 9 , 10. vindicated , p. 169 , 174. Heb. 8. vindicated , 188. 1 Tim. 4. 5. vindicated , p. 152. INFANT BAPTISME NO LATE INNOVATION . But cleared to bee as Ancient as is pretended . SIR , I Received your Book about the time mentioned by your self : which when I had read over , and thereby perceived how meane an esteem you had not onely of my Sermon , but of all other things extant , in defence of Infant-Baptisme ; and indeed of all Men whose judgement differs from your owne ; and how highly you value your own performance in this piece : I concluded you would have no rest in your spirit untill it saw the light ; and the rather , because you so earnestly presse mee To call in to my assistance all the rest who are ingaged in this Cause , that so you might have an adversary fit to deale with , that as a mighty man you might incounter with an Host . But when after some friendly conference with you , you declared to me , that if you might enjoy liberty to exercise your Ministery , in some place where you should not be put upon the practice of baptizing of Infants , you could ( yea , and intimated to me that you would ) keepe this Opinion private to your selfe , provided onely , that if any should preach in your Pulpit for the Baptizing of them , you should take your self bound in the same place to preach against it ; otherwise Mens preaching or printing abroad , should be no provocation to you . ( In hope whereof , my self endeavoured to help you in to the place where now you are , desiring the Church might not lose the benefit of those good gifts which God hath bestowed upon you . ) And thereupon I tooke no further thought of any present Examination of your large Treatise , having my hands full of other employments , because I verily thought you would have sate quietly down , preached Christ , kept your Opinion to your self , and not have any further appeared ( especially at this time ) to increase the flame of our Divisions and confusions . But since you think it necessary to deprive the Infants of Beleevers , of that which wee conceive to bee their glorious priviledge ; yea , and looke upon all other endeavours of Reformation , as things which will come to nothing , till this opinion of yours prevaile ( so dearely are you in love with your own Babe ) and come out into the field so bravingly , and gaint-like , to tread down all who stand against your way : I have ( with the Lords assistance ) undertaken your pompous Treatise ; and as farre as my impaired health , and other services would permit , indeavoured to bring your Examen to the tryall , with as much brevity and clearenesse as I could possibly ; and I hope also , with so much evidence of truth , that there shall be no need of a Colledge to make any further answer unto you . Wherein I shall not ( as you have done ) carpe at every phrase or expression , nor digresse into impertinent Discourses , thereby to swell up a volume ; nor amuse the Reader with multitudes of Quotations of Latine and Greek Authors , and then turn them into English ; nor frame as many senses of an expression as is possible , and then confute them , and so fight with men of straw of mine own fitting up ; nor spend a whole sheet of Paper together , in confuting what was never intended by my Adversary , as the Reader shall clearly perceive you have deal● with me : but plainly grapple with you , and insist onely upon what properly belongs to the cause in hand . But first give me leave to observe your destructive Artifice . It is the Socinians way to elude all Texts of Scripture which are urged against them , if they have been differently expounded by Learned and Godly men , ancient or modern : to question all conclusions infer'd by consequence from Scripture : to deride the testimonies of any of the Ancients , by discovering the nakednesse , error , and oversight of those Reverend men : and by making themselves merry by turning the Orations , Epistles , or allusions of the Fathers into Syllogismes : and by inserting of Ergo , now and then , to make all their Rhetoricall passages seem ridiculous . I appeal to the judicious Reader , whether this plot be not carried through your Examen & Exercitation . Especially I observe your maine faculty to lye in framing specious answers to Arguments brought to prove any thing . Your great Argument in your Exercitation is ; if I can answer all Arguments for baptizing Infants , then &c. And then you form the Argument into severall shapes , and seek to clude them ; and herein I confesse you are dextrous . The rest of the Arguments wherein you doe assert , or goe directly to prove ; alasse how inconsequent are they , as will appeare when they come to bee examined . The like course you take in your Examen , laying out abundance of strength in the anosc●uasticall part , waving and eluding the dint of an argument , by distinctions and severall senses , and finding some men of note to construe a Text otherwayes , and the like . So that the Reader may see what you doe not like , but he may stay long enough before you bring satisfying arguments to settle him in that which you would have , when you have startled him , in what you would not have . But this kind of disputing never edifies the Church : what one book was ever written by any of our Divines , even in the great point of Justification , or Faith ; which some learned and subtle Papist hath not been able to cloud and slur in such a way of answering ? Well , however I proceed to your Examen . And I begin with your Prologue , wherein you declare the occasion and end of this your writing ; the sum whereof you make to bee this . First , you sent ( as you say ) Nine Arguments drawne up in Latine to a Committee appointed ( as you were informed ) to give satisfaction about points of Paedobaptisme ; afterward Three Arguments more , with a supplement of some other things in writing , which were delivered to Mr. Tuckney , and by him joyned to the other Papers ; your intent being either to give or receive satisfaction in this great point ; but to this day ( much contrary to your expectactation ) you have had no returne from the Committee . Secondly , you are more provoked by some passages in a Sermon of Mr. Vines . Thirdly , and by a comparison in my Sermon , between Hazaels cruelty to the Infants of the Israelites , and the principles of the Anabaptists . Fourthly , you finde mee too vehement in maintaining of this point , of which you and others see no ground . Fifthly , yea Mr. Dan. Rogers confesses himselfe unconvinced by demonstration of Scripture for it . Sixthly , that Mr. Ball cuts the sinewes of the Argument drawn from Circumcision . Seventhly , that Musculus at length found 1 Cor. 7. 14. impertinent to prove this point . Eighthly , to conclude , upon your best search , you are confirmed that it is an Innovation maintained by dangerous principles , a thing not to bee acquitted from Will-worship ; that it hath occasioned many errors in Doctrine , corruptions in Discipline and manners , unnecessary and vaine disputes , and almost quite changed the Ordinance of Baptisme , &c. This is the sum of your Introduction ; to which , because it is but a pompous dumb shew , I shall returne a very briefe answer . First , for your Latine businesse sent to the Committee , I thought you had not been ignorant , that the worke of Committees , is but to prepare matter for the Assembly ; but neither Committees nor Assembly have power to answer any thing , sent from any ( except from the honorable Houses ) without leave from the Parliament . And if you please now to take notice of it , you will no longer wonder why the Committee hath made no return to your private Paper ; this I thinke is sufficient to remove your first stumbling block : onely I am further to tell you from Mr. Tuckney , that hee desires you to get better evidence for what you relate concerning him ; for the truth is , he neither mediately nor immediately received any Papers from you , nor joyned your 3 last Arguments to your 9 first . Secondly , your offence at a passage in Mr. Vines his Sermon , shall bee considered in the place where you againe repeate it , and aggravate it to the utmost , Part 2. Sect. 6. Thirdly , as to your exaggerating my allusion to Hazaels practice . I answer , I compared not their intentions with his , but the fruit of their principles ; casting all beleevers Children as much out of the Covenant of Grace , as they do the Children of Turks and Pagans and therein you your self joyn with them . Now whether such a comparison might not be used without any further Apologie , I leave the unprejudiced Reader to judge . Fourthly , whether my proofs for this Doctrine are weak , uncertaine , far-fetch't , shall God willing appeare to them , who wil impartially read and compare your book and mine together . Fifthly , as for what you suggest from my Reverend and Learned Friend , Mr. Dan. Rogers , although enough might be taken out of his words in that book , to declare his own meaning ; I rather chuse to set it downe in the very words which he wrote to me in a Letter , bearing date the 29 of January last past , in way of answer to a Letter which I wrote to him ; wherein I requested of him to know , what in his name I should answer to this passage of your book : his words are these ; If I were to answer that Anabaptist , I should answer him silentio & contemptu : for why should I not ? since in that very place of my Sacraments , part 1. p. 78 , 79. where I confute those Schismaticks , he snatches my words from their own defence . My words are , I confesse my selfe unconvinced by any demonstration of Scripture for Paedo-Baptisme , meaning , by any positive Text ; what is that to helpe him ? Except I thought there were no other arguments to evince it : Now what I thinke of that , my next words shew , pag. 77. lin . 4 , 5 , 6 , 7. I need not transcribe them . In a mord , this I say , though I know 〈◊〉 , yet that is no argument for the non-Baptizing of Infants ; since so many Scriptures are sufficiently convincing for it . Therefore this want of a positive Text must no more exclude Insants , &c. then the like reason should disanull a Christian Sabbath , or Women-kind not to be partakers of the Supper : The quoting of mine own Text were enough . 6. If Mr. Ball cut the sinewes of the Argument from Circumcision to Baptisme , himself was very much mistaken in his owne meaning and intentions , who in the very same place alledged by you , uses the same Argument , & makes the parallel to lie in the same things which my Sermon doth : you might have done well to have informed the Reader so much , when you used his authority to overthrow that Argument : his words are these , Circumcision and Baptisme are both Sacraments of Divine institution , and so they argree in the substance of the things signified , the Persons to whom they are to be administred , and the order of administration , if the right proportion be observed : as Circumcision sealed the entrance into the Covenant , the righteousnesse of Faith , and Circumcision of the heart ; so doth Baptisme much more clearly ; as , Abraham and his Houshold , and the Infants of beleeving Jewes , were to bee Circumcised ; so the faithfull , their families , and their seed are to be baptized . Circumcision was to bee but once applyed by Gods appointment ; and the same holds in Baptisme , according to the will and good pleasure of God. Seventhly , I perceive you glory much that Musculus hath deserted 1 Cor. 7. 14. as an impertinent proofe for baptizing of Infants , and you repeat it at least three or foure times in your book : and I observe through out your whole Treatise , that when any Authour joynes with you in any particular , you improve his authority to the utmost ; which makes me conceive , that it would be a great glory to you , to be able to prove a consent of Learned men to concur with you in your way . And therefore I cannot but wonder that you should so much slight and undervalue the Judgements of Fathers and Councells , Harmonies and Confessions of whole Churches , when they differ from you . As for Musculus , whether he changed his Judgement upon 1 Cor. 7. on good grounds , shall be examined in due place : In the meane time I informe the Reader that in the same place Musculus acknowledges that there are Arguments enough , and sufficiently strong to prove baptizing of Infants , though this 1 Cor. 7. be left out . And if Musculus Opinion sway in the one , I hope it 's not to bee rejected in the other . Eightly , whether Dignum tanto tulit hic promissor hiatn ; whether your roast be answerable to your great boast ; Whether your Arguments and Answers will make good this high charge that Paedo-Baptisme is an Innovation , maintained upon dangerous principles , &c. we proceed now to examine . And first wee shall inquire concerning the Historicall part , Whether Paedo-Baptisme as it is now taught , be but a late Innovation : whether it bee not as anoient as is pretended . Because many of the Anabaptists shame not to say , That the Ancients , especially the Greek Church , rejected Infant-Baptisme for many hundred yeares : I said in the beginning of my Sermon , that the Christian Church hath been in the possession of it for the space of 1500 years and upward , and named a few testimonies out of the Greeke and Latine Fathers , in little more then one page , to make this good ; no wayes intending to make the weight of the Question to hang in any degree upon humane testimonies or consent of authority , but onely upon the evidence of the Word ; upon this you have bestowed two or three sheets of your book , and as if all Antiquity run on your fi●e you confidently affirme : 1. As much may bee said for Episcopacy , keeping of Faster , the religious use of the Crosse . 2. That my highest Testimonies reach not so high . 3. That being rightly weighed , they make rather against the present Doctrine and practice , then for it . 4. That there are many evidences , which doe as strongly prove , that from the beginning it was not so ; and therefore is but an Innovation . The first of these you suppose so cleare to Scholars , that it is needlesse for you to bring any proofe ; the other three you undertake to make good in your subsequent discourse . Truly Sir , your undertaking is very high and confident , and I shall diligently weigh with what strength you perform it ; and shall therefore more fully inquire into the practice of Antiquity in this point , then else I should have judged convenient to doe . As for that which you tooke for granted , That there are plaine testimonies for Episcopacy , the Religious use of the Crosse , &c. before any testimonies can be produced for the baptizing of Infants , pardon mee that I forbear to beleeve you till you have made it good . I have already alledged some , and shall now ( God willing ) alledge more testimonies to prove that in the Judgement of the Ancients , the baptizing of Infants was received in all ages , and from the very Apostles , as a divine Institution . I read no such thing for Episcopacy , as a distinct order from Presbytery ; your selfe may read in Dr. Reynolds his Epistle to Sir Francis Knolls , that in the Judgement of Ambrose , Chrysostome , Augustine , Theodoret , Theophylact , Oecumenius , Primasius , Sedulius , Gregorius , and many other , that Bishops and Presbyters were all one by divine Institution , and that Ecclesiasticall constitution made the difference between them . Much lesse doe I read among them , that the Religious use of the Crosse was received in all ages , and that as a divine Institution . If you can make it out that these things were so , you will do a very acceptable service to the Papists , Anabaptists , & Prelaticall Party , who no doubt will return you hearty thanks , if your evidence be correspondent to your confidence . If you cannot , you should doe well to revoke this bold assertion . In the meane time I shall examine your Examen , of the Antiquity produced to make good the practice of the Ancient Church in Paedo-Baptisme . The first whereof was taken from Justine Martyr . Your first exception put in against this testimony is concerning the year in which he lived : I said 150 ; thereupon you charge me with overlashing , because I affirmed , the Church had been in possession of the priviledge of baptizing Infants 1500 yeares and upwards . Yet my overlashing herein , is not so much as you would have the world believe ; though my testimonies had pleaded for no higher time then 150 after Christ : Neither have I overlashed so farre in this ( as God willing hereafter shall appeare ) as you have done more then once . I said the Church was so long in possession of it ; and if you bee pleased to subtract 150 from 1645. I hope the remaining number will shew the mistake was not great , as appeares in the margent . If the Church was not all the while in possession of it , it had been your part to have informed your Reader of the time , wherein the Churches quiet possession was disturbed , and by whom . It is true , I named Baltazzar Pacommitanus with his associates , who to their own ruine started up to disturbe this possession : but the claim of an unjust intruder to justle out the true owner , will not carry the Title in any Court where equity takes place . In pleading the Churches possession of this truth for so long time , I said not so much as others have affirmed before me ; Learned Augustine ( though his judgement bee slighted by you ) affirmed as much in his time , and yet I read not of any then that excepted against him for it : The Church ( saith he ) ever had it , ever held it , they received this from the faith of their Ancestors , and this will it with perseverance keep unto the end . If he might say that the Church before his time ever had , & maintained it , and if after his time it was more clearely h●ld out ; then I hope I did not overlash in saying the Church had bin 1500 years possessed of it . And it were an easie task to produce abundance of testimonies , giving evidence ( not onely for their own age , but ) that it was the received custome in all ages even from the Apostles time , & that this evidence was true , we may hence know , ( saith Learned Vossius ) because the Pelagians never durst deny it , when the Orthodox Divines used to presse it , who certainly wanted neither Learning nor will to have gainsayed them , if they could have found them abusing Antiquity : nay , they not onely not denyed this , but concurred in it , so saith Augustine , lib. 2. contra Caelist . & Pelag. Caelistus ( saith he ) in a book which hee set forth at Rome , grants , That Infants were baptized for the remission os sins , according to the rule of the universall Church , and according to the sentence of the Gospell . In the next place you tell me I know that booke from whence this testimony was taken , was questioned whether it was Justine Martyrs or no. Truly I was not ignorant thereof ; therefore I said , in a Treatise that goes under his name ; I did not confidently averre that he was the Author of it ; yet you plainly call it a bastard Treatise , and never prove it ▪ but whosesoever it was , it is well known to be ancient ; and both Protestants and Papists asserting Paedobaptisme , cite it . Thirdly , I take notice that you answer nothing against the truth of the testimony it selfe : onely you say , that by it I may see that the reason of baptizing Infants was , not the Covenant of grace made to beleevers and their seed , which you make the ground of baptizing Infants at this day . You cannot be ignorant that this testimony was not alledged by me to prove the ground why it was administred : I onely made use of it to beare witnesse to the matter of fact , that Infants were baptized in that age in which that booke was written , which is plainely held out in the answer to the question ; you may also remember what I said of all the testimonies quoted by me , that I did not relate them to prove the truth of the thing , but onely the practice of it ; and so much it doth notwithstanding the answer which yet you have brought unto it : what ground the Covenant of Grace made to beleevers and their seed , gives to Baptisme , shall bee manifested hereafter , and whether the Ancients used not ( at least ) some of the Arguments which we doe . Come we now to consider what you answer to Irenaeus his testimony ; here you speake , 1. Of his Countrey . 2. Of the age he lived in . 3. You question his translation . 4. And in the last place you speake a little against the testimony it self . Before you fall upon the examination of the testimony , you say , Hee was a Greeke , and wrote in Greeke ; but wee have his Works in Latine , except some fragments : this you conceive to be a reason why we cannot be so certain of his meaning , as we should be , if wee had his owne words in the language in which he wrote : and may not this Objection lie against any Translation whatsoever ? and upon that ground you may slight it . I cannot guesse why you adde this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hee was a Greeke , &c. unlesse it were to intimate to your Reader that I could not discern whether he were to be numbred in the Catalogue of Greek or Latine Fathers : yet you know that I mentioned him in the first rank of those Renowned Lights of the Church , which wrote in the Greek tongue , to which afterwards I added two other : and when I came to speake of any of the Latine Fathers ; Cyprian was the first in whom this question did occurre . But whether his words in the testimony alledged bee truly translated into Latine , shall by and by be considered . As for his age , you acknowledge with me , that hee lived in the same Century with Just . Martyr : the yeare in which he flourished is variously related by the Authors named by your selfe ; one sayes 180 , the other 183 , I may adde i● third who varies from them both , and sayes 175 , and may not others point at other times also ? For ought I know , you needlesly trouble your selfe , and your Reader , in naming particular year● in which these famous Lights of the Church lived , which I thinke can hardly with exactnesse be done : it is safe to say , about such a time , or in such a Century , such and such lived , which cannot bee prejudiciall to the Reader , when wee know a Century includes many years : neither can any man warrantably restrain it to any one year alone wherein such a man flourished , as if he had flourished one year and no more . But I proceed to what you say of the testimony it selfe , it is extant , Iren. 2. 39. Christus venit salvare 〈◊〉 , &c. Your exceptions against it are many . First , you question whether re●asuatur there signifies baptisme or no , as Feuardemiur his glosse take● it . Secondly , You say , that neither Christ nor his Apostles call Baptisme a new birth . Thirdly , possibly this was not the word used by Irenaeus in his own Writing . Fourthly , that the Latine alters Irenaeus his minde , as learned Rivet sayes . Lastly , that Irenaeus meant not Baptisme in this place , you goe about to prove by his scope therein . These are your exceptions which now wee come to examine . To begin with the first of them , when , Irenaeus saith , Christus venit salvare omnes qui per eum renasountur , infantes & parvulos & pueros , &c. First you question the meaning of the word renasountur , whether Baptisme is meant thereby ; and you ask me , whether this was any other then Feuardentius his glosse , and adde Rivets censure of him . I take not upon me the defence of Feuardentius , let him goe for such a one as Learned Rivet relates him to be , A corrupter of Irenaeus in many things : yet that judicious Man says not that he corrupted Irenaeus his sense in this place . And that he did not , it 's manifest to me ; because Baptisme usually is stiled by the Greek Fathers a new birth . Learned Vossini saith upon that very place , that to call baptisme renascentia , was ●●sitat● veteribus loquendi forma ; which a few instances will make good . Justine Martyr speaking of the manner of administration of Baptisme , sayes of the baptized party , He is brought to the place where the water is , and i● regenerated in the same manner wherein wee were regenerated : and to put it out of all controversie , he is there speaking of Baptism under the name of Regeneration ; he adds , They are then washed in water in the name of our Lord God Creator of all things , and of our Lord and Saviour Jesus Christ , and the holy Ghost . Here he tels us what he meant by Regeneration mentioned before : viz. When the Party was in the name of the Father , Son , and Holy Ghost washed with water , that is , baptized . Dionysini Areopag●ta ( but you will say he is questioned , yet no man can question whether he exprest Baptisme by regeneration ) speaking of Baptisme sayes , Divine signes of the divine generation , and what is that ( I pray you ) but a new birth ? yea in the same Chapter he addes further of it . The Saorament of our divine generation as in a signe . And in the beginning of that part , hee calls the Font , or place in which Baptisme was administred , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mother of our adoption . Athanasine sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are borne again by washing : and doth not Basil call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the regeneration of the soule ? Greg. Nazianz. Orat. 40. amongst many other titles he puts on Baptisme , this is one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now I demand of you , do not all these Authors call Baptisme a new Birth , which you would fasten onely on Feuardentius ? yea doth not Ambrose call the Fon : Baptisterium regeneration is lavacrum , the lavacre of Regeneration ? Whatsoever you say of me , I hope by this time you will not think that both Latine and Greeke Fathers learned of Feuardentius his glosse to call Baptisme a new birth . Secondly , you say , no where doth our Lord or the Apostles , call Baptisme a new birth . I desire to know of you the meaning of that place , Tit. 3. 5. I thought the Apostle there had called Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the washing of the new birth , or Regeneration : and what that is but Baptisme , yet I know not . To me the Apostle seemes plainely to parallel the washing of regeneration , and the renewing of the holy Ghost , as type and countertype . And the Analogie between washing in Baptisme , and Regeneration , lies in that custome of washing Infants from the pollutions of the wombe when they are first born . A learned Critick of our own in his Diatriba upon that place , thinkes none will deny that in these words the washing of Regeneration , the Apostle is speaking of Baptisme : sure I am , most of the Interpreters which I have seen upon that place agree that he either argues directly from Baptisme , or at least alludes to it . Thirdly , you grant , though the word renascuntur is used for Baptisme by the Ancients ( which before you seemed to pin on Feuardentius his sleeve ) yet possibly it was not the word used by Irenaeus in his owne writing . It seems , now you dare not stand upon the strength of the word renascuntur , because you confesse it was used by the Ancients for Baptisme ; therefore your conjecture here is , That possibly it was not the word used by Irenaeus for Baptisme in his own writing . I shall goe further then you ( and yet not wrong the truth ) and say , undoubtedly , renascuntur was not the word used by Irenaeus in his owne writing , for he wrote in Greek , and therefore it may well be conceived he said not renascuntur , though he might say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : But to that which you answer , I adde , you know 't is commonly said in the Schooles , fortè ita , solvitur per fortè non : you say , possibly it was not Irenaeus his word . I answer , possible it is that Irenaeus might use the Greek word , which is well translated renascuntur : for why might not hee being a Grecian , speak of Baptisme in the phrase and stile as other Grecians did ? yea , that he did speake so , is most probable , because that other Greek Fathers use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a new birth , in the sense in which I alledged it . As for the altering of Irenaeus his mind by the Latin Translation , not having his works in his owne language , I dare not say so much : when you bring forth Irenaeus his words in Greek , I shall the better be inabled to judge of it ; in the meane time I accept of the Translation , having made it good by parallel phrases in other Greek Fathers . In the last place you labour to prove , That it is not meant of Baptisme from Irenaeus his scope in that place . To this I answer , albeit that bee granted which you say was his scope there , yet his words prove the question in debate before us . I hope you will not deny , but that the scope of a speech may tend to prove one thing ; and yet the expressions used may give light to otherthings : was not the Prophet Ezekiel his scope by the parable of dry bones rising again , to prove the restauration of the Jews ( who then seemed to be dead ) to their former state ? that no doubt was the drift , yet hee layes it forth by that parable : and Tertullian by the same proves the Resurrection at the last day , if hee had not beleeved that dead bones were to rise againe ( saith the father ) how could hee by that Simile taken from them prove the Resurrection of the Jewes ? So may I say here , let it be supposed that Irenaeus his drift is , as you say , to prove that Christ was an Infant to sanctifie Infants , yet hee sayes they were renewed when they were baptized . As for Irenaeus his judgement of Christs living upon the earth about 50. yeers , it was not alleadged by me , therefore I leave it to you to helpe Irenaeus therein , because you alledge it . Now I desire the Reader to cast his eye back upon all that you have said about this testimony , and see whether you have brought forth any thing to obscure the light that it gives to our question : all the strength of what you said lay in the word renascuntur , whether that signified Baptisme or no : which by the usuall language of the Grecians I have made good against your exception , and so I passe from your examen of this Author and follow you to the next . In the third place you come to sift Origens testimony : Where , first , you question the authority of the booke ; secondly , you say , if it be Origens , yet hee calls Paedo-baptisme but an Apostolicall tradition , and from thence you draw forth some conclusions . In all which I hope to manifest your mistakings , and so to discover the weaknesse of your premises , that they shall not in any indifferent man his judgement be able to draw these conclusions after them . First , you question the authority of these passages cited out of Origen whether they are his or no : and you call the Author of them supposed Origen : It had been your part before you had so branded them , first to have made it manifest by some undenyable evidence or other , that they were not Origens , you question but prove not , and I am not the first that hath produced these testimonies to prove Infant-Baptisme , many learned men handling this question have done the same before me . You seek also to weaken the authority of these testimonies by the Censures of two judicious men , Erasmus and Perkins : the former of them ( who was vir emunctae naris in giving judgement of the writings of the Ancients ) saith , that when a man reads his Homilies on Leviticus , and on the Epistle to Romans , translated by Ruffinus , hee cannot be certaine whether he reads Ruffinus or Origen . Yet Erasmus saith not that these Homilies set forth under his name were Ruffinus his Homilies , and not Origens . If Ruffinus had wronged Origen in that point now in question , why should not that have been laid in his dish by some of the Antients discoursing on this question , who no doubt would have been forward enough to have taken notice of it to Ruffinus his prejudice , as well as other things which they object against him ? To this you adde Reverend Perkins his testimony , who puts his commentary on the Romans amongst his counterfeit works , as being not faithfully translated by Ruffinus . It may be Origen might suffer by his Translators , for Translations are various : some affect in their Translations to follow their Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to trace the very footsteps of the words they translate : other Translations are metaphrasticall , or by way of paraphrase , they expound as they translate ; thus severall men have their severall fancies , though they adhere to the Author which they translate , even when they keep not in all things to his words : Hierom gives instance in the Septuagint Translators , whose testimony I need not name to you . Ruffinus acknowledges , in translating Origens Homilies on Leviticus , that hee added some things to what Origen said , and what they were hee expresses : ea quae ab Origene in auditorio Ecclesiae ex tempore non tam explanationis quam aedificationis intentione perorata sunt ; the things which were spoken by Origen to his auditory , he translated them by way of explanation , or did more fully lay them forth in a popular way and therein Ruffinus dealt candidly , telling us what were the things hee added ; in this Erasmus acknowledges his faire dealing . But as for his Commentary on the Romans , Ruffinus confesseth se hoc opus totum ad dimidium traxisse , there was no addition of Ruffinus ; Erasmus here blames him for cutting off what Origen delivered more at large , but neither doth Ruffinus confesse , nor Erasmus challenge him here for any addition to what Origen said : I shall onely desire the Reader to take notice that none of the testimonies by me cited out of Origen , are denyed by Erasmus to be Origens : neither can they be conceived to bee any of the additions mentioned before by Ruffinus : therefore your exception is not proved by Erasmus nor Perkins testimony . You adde , in the passages which I cite , there are plaine expressions in them against Pelagians , which makes you thinke they were put in after the Pelagian heresie was confuted by Hierome and Augustine ; though they make against the Pelagians , yet who can necessarily inferre , that all these Homilies in which these passages occurre were written after the Pelagian Heresie was broached ? Iust . Martyr maintaines the Divinitie of Jesus Christ , yet we know hee lived long before Arius the ring-leader of that cursed Sect which denied it : can any man conclude that Iust . Martyr did not beare witnesse to the divine Nature of Christ , because hee lived before Arius started up ? Then you tell us Origen calls Infant-baptizing an Apostolicall tradition , according to the observance of the Church . This cavill I prevented when I quoted the testimony , which seemes to have some weight in it , for you grant what I said about Traditions , which is warrant enough to me to adde no more to justifie it , otherwise ( besides the testimony of Scripture which I named in 2 Thess . 2. 15. ) many other out of Antiquitie may be added , where Tradition is taken in that sense . Epiphanius calls Baptisme and other mysteries observed in the Church , which are brought forth out of the Gospell and setled by Apostolique authority , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : where by the way you may see that hee grounds the Baptisme , then in use in the Church , ( and even then Infants were Baptized ) on the Scriptures and authoritie of the Apostles , as well as other mysteries of the Christian ; Religion . But I follow you , Because , say you , in neither of these places taken notice of by mee Origen cites any Scripture for baptizing Infants , therefore it must bee understood of an unwritten Traedition : had it appeared as a new notion not heard of in the Church before , then had it been fit he should have confirmed what he said : but it being a position , which ( as he sayes the Church observed ) hee needed not to prove it . Ignatius presses upon Hiero to attend to reading and exhortation , and cals those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , traditions , yet addes no Scripture to confirm what he sayes , because they were things well known to the Church to bee consonant to the Scripture . So Origen tells us Infant-Baptisme was generally observed by the Church ; and had any appeared to plead against the lawfulnesse of it , he would no doubt by Scripture have maintained it , as well as affirmed it , to come from the Apostles , which he did . These are your premises which now being answered , your conclusions infer'd from thence , of themselves must fall to the ground : for if Infant-baptisme came from the Apostles , and was generally observed in the Church in Origens time , then you have no reason to challenge it as a thing not known before his time , nor delivered over to the Church in his time : albeit he exprest it under the name of an Apostolicall Tradition . The last Greek Author alledged by me was Gregory Nazianzen , who cals Baptism signaculum vitae cursum ineuntibus : against which testimony you have nothing to object : onely whereas I added , hee seemed afterwards to restraine baptizing Infants to the case of necessity : You ask of me , Doth he seeme onely to restrain it to the case of necessity ? He gives ( say you ) his reason why they should be baptized , but withall declares his opinion that others should stay longer : but what of all this , what follows hence more then this , that in his dayes Infants were baptized , though his advice was , that they should defer it , unlesse there were danger of death ? These are the Greek Authors alledged by me , none of which are denyed by you to testifie the practice of the Church in this point in their severall ages , onely your exceptions have been all on the by , not against the testimonies themselves , which yet ( notwithstanding what you have answered ) I doubt not will by any judicious Reader bee allowed , for cleare proofes of the practice of Paedo-baptisme in the Greek Church . After your examination of the former Testimonies , you adde 3 Arguments to shew that Infant-Baptisme was not known in the Greek Church . First , if it had been known among them ; you wonder why I finde nothing for it in Eusebius , Ignatius , Clemens Alexandrinus , Athanasius , and Epiphanius ? To this I say , they spake to the clearing of such questions as were afoot in their times : had any question been started when they wrote about Paedo-baptisme , no doubt they would have cleared it , as Cyprian did , and as it was done in the Councell of Neocaesarea . It is enough to mee that none of the Authors named by you speake against it ; can wee say that the Fathers living before the Pelagians troubled the Church , denyed the traduction of originall sin , because they spake not clearly of it , before it was denyed by those cursed Heretiques . Nor is it any glory to you that your Error was not ancient enough to be confuted by Eusebius , Ignatius , Clemens Alexandrinus , Athanasius , and Epiphanius : yet whether any of these named by you spake for Infant-Baptisme , shall now bee considered . I finde even in some of them which you have named ; expressions which doth induce mee to beleeve that they were farre from rejecting of Paedo-baptisme . I will not search into them all , for if any thing were brought out of Ignatius , you would tell mee that you did not know Ignatius when you see him , ( as you have done with others named before ) and I have no time to wrangle . You desire to know what Clemens Alexandrinus saith ? why , sure he had none but great Infants to his Scholars ; if you ( who pretend to be acquainted familiarly with the secrets of antiquity ) be acquainted with him , you 'll know what I meane : He desired ( as it is likely more Greeke Fathers who were converted from Paganisme did ) to set forth Religion in such a way as might move other Pagans to come and make confession of the Christian faith , that so they might be added to the Church by Baptisme in such a way as was proper to the baptizing of grown men . The next ( whose testimony you misse ) is Athanasius : you desire mee to quote any thing out of him to prove the Greeke Church did admit Infants to Baptisme ; if that will make you cease wondering , I 'll doe it : what say you to that passage in Athanasius ? where hee is shewing how we are buryed with Christ in Baptisme , and rise againe ; hee sayes , the dipping of the Infant quite under water thrice , and raising of it up again , doth signifie the death of Christ , and his resurrection upon the third day : is not that testimony plaine ? In his Questions ad Antioch . in the second question of that booke , it is desired to be known , how shall we know that he was truly baptized , and received the holy Ghost , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in holy Baptism when he was a Child ? ( it seems then it was a custome for Infants to receive Baptisme : ) He sets down an answer to it , that is to be known ( saith he ) by the motions of the Spirit in his heart afterwards , as a Woman knows she hath conceived , when she feels the child to stir in her womb ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not because his Parents say so . If that place doth not plainly , and in an Orthodoxall way beare witnesse to Paedo-baptisme , I know not what can doe it . I could out of the same Booke adde another testimony , but you will perhaps tell me , the words next following those that I shall cite are questioned . But I shall then reply , 1. The words that follow may bee erroneous , and yet written by Athanasius . 2. The words which I shall cite may be the words of Athanasius , and the words which follow , none of his , but added by some other . 3. How doe you prove that Tertullian , or Greg. Nazianzen wrote those words which you cite out of them . 4. You can ( more then once ) make this a plea for your selfe ( that your allegations may gaine a favourable construction ) That your proofes taken out of Antiquity doe ●s strongly prove the point in hand , as proofes are usually taken in such matters . I doubt not but all impartiall Readers will vouchsafe me the same favourable graines of allowance , and then this testimony also of Athanasius may passe for currant . These words then which are safe & sound , grounded upon the same Scripture which I have much insisted on , are read in the works of Athanasius : where the question is about Infants dying , requiring a resolution that might clearly set forth , whether they goe to be punished , or to the Kingdom ? The answer is , Seeing the Lord said , Suffer little children to come unto me , for of such is the Kingdom of Heaven . And the Apostle sayes ; Now your children are holy ; ( observe that Gospel ground , the same that I build upon ) it is manifest that the Infants of beleevers which are baptized , doe as unspotted and faithfull enter into the Kingdome . This assertion is owned by all the Reformed Churches . Epiphanius you say , sayes nothing of it in a place , which you cite : and are you sure he sayes nothing any where else ? admit he doth not , forme a Syllogisme , and see how your argument will run , &c. but I desire you at your leasure to cast your eye upon that expression of Epiphanius , which doth induce mee to beleeve that hee did not reject Paedo-baptisme : where hee tells us , That Circumcision had its time , untill the great Circumcision came , that is , the washing of the new birth , as is manifest to every one . What 's the washing of Regeneration but Baptisme ? which he would scarcely have called Circumcision , if hee had rejected Infant-Baptisme , and denyed that the children of beleevers ( who are hopefully capable of Circumcision made without hands , may lawfully partake of this great Circumcision : and addes , That this was notoriously knowne to all ; surely then none denyed it in his time . Secondly , you reason from the continuance of the Questions , put to persons when they were to be baptized , and answered by them : which I think because we must conceive children were not able to returne an answer to them , thereby you would inferre they were not baptized : But I answer , when the Gospel went first abroad into the world , such as being of age were first taught , were then baptized , Act. 2. 41. & Act. 8. 13. 37. After that time such as were taught are said to be catechized : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Catechisme leads men to faith , saith Clem. Alexandrinus . When such were prepared and made fit to be baptized , certain questions were propounded to them concerning their faith in Christ , their resolution to forsake the Devil , &c. which are related by many of the Ancients : when those of age afterwards brought their children to Baptisme , these questions were likewise put to them ( though of themselves they were not able to make answer to them ) but how warrantably I will not goe about to prove ; yet that they were used at Infants Baptisme , as well as at the baptisme of such as were of age , it appeares by Balsamon in Can. 6. Conc. Neocaesar . Aug. Ep. ad Januarium , &c. To all which questions at Childrens Baptisme , such as undertooke their education made answer on their behalf . Therefore you cannot by these questions infer that Children were not baptized , seeing these Authors certifie that questions were put to them , and also tell us who answered for them . Thirdly , you conceive because many children borne of Christian parents were not baptized when they were young ; Therefore it was not their custome to baptize Infants . For the making good hereof you bring forth instances of Constantine the Great , Greg. Nazianz. and Chrysostome . Before I speak of these instances , it will not be impertinent to speake somewhat of the practice of some among the Ancients in deferring Baptisme ; and here I finde that some Ancient Christians deferr'd their owne Baptisme many times , ( as well as their Infants ) but upon no good ground , as may appeare by many sharpe invectives against them for it , which are extant in the Greek Fathers : see Basil . exhortat . ad Baptismum , Greg Nazienz . orat . 40. in Lanct . Bapt. Chrysost . Hom. 2. in Act. Apo. From these severall Authors and others , may be gathered the grounds upon which they defer'd Baptisme . Sometimes they would doe it in imitation of Christ , who was not baptized till he was about thirty yeares of age ; they would put off their baptisme untill they came to the like age . Greg. Naxianz . disputes against these . Constantine the Great put off his Baptisme untill hee should come to the River Jordan in which Christ was baptized , though he never attained to that desired place , for he dyed at Nicomedia . Some againe deferred Baptisme , untill they should have opportunity to be baptized by some speciall Bishop of some eminent place ; these Greg. Nazian . reproves at large . Some also put off their Baptisme upon another ground , they conceived it did wash away all sin ; so thought Orig. Hom. 15. in Ihesh . Hom. 5. in Ex. Cypr. lib. 3. ad Quirinum . & lib. 4. ep . 7. Whereup-upon it was a common speech , when they saw one to follow his sinfull courses , sine illum , faciat quod vult , nondum baptizatus est : to the same purpose Greg. Nyssenus in his exhortation to Baptisme , brings in the very same speeches of them , who put off their Baptisme upon this ground ; saying , Sine , carne abutar , & turpi libidine fruar , in caeno voluptatum volutabor , manus sanguine polluam , aliena auseram , d●lose ambulabo , pejerabo , mentiar : baptismum tum demum suscipiam , cum a vitiis & iniquitatibus desistam . Hee speakes much more to that purpose in that place , to which I refer the Reader : all which testifies what they thought of Baptisme , that it washed away all their sins , therefore they defer'd it ; for they would have none abridged of their sinfull delights untill they were baptized . Epiphanius tells us that Marcion gave order to have Baptisme thrice administred ; first when a man had committed any great sinne , after that in his judgement , hee might bee baptized for the doing of it away : Againe , if after that Baptisme hee had renewed his sinne , hee was the second time to bee baptized ; and so the third time , if after the second he had renewed his sin again . This opinion of the efficacy of Baptisme to doe away sinne , might induce them to defer it untill they were ready to leave the world , that by baptisme then administred to them , in their opinion , all their sinnes might bee done away . But Naz. confutes such , telling them all times were fit for Baptisme ; seeing no time was free from death ; So did Greg. Nyssenus also . They were also led into this error by another , some thought that baptized persons might live and not sin , for if they did sinne after Baptisme ( in their conceit ) there remained no repentance for them , misunderstanding that place of Heb. 6. 4. which place also was abused by the Novatians , denying remission of sins to Christians , ●inning after baptisme . It is cleare upon these and the like grounds ( but how justly , I leave it to you to judge ) many put off their owne baptisme . Neither doe I see why that others also may not be thought ( even upon no better grounds ) to have deferred the baptisme of their Infants ; which yet doth no wayes prejudice the commonly received , and constantly practiced ordinance of Infants-Baptisme , no more then the above-named practise may bee brought to prove that it was not the received practise of the Church to baptize such as were converted from Paganisme to Christianity , at their first conversion . Yet here I cannot but adde further , that sometimes it might fall out that Christians might not have the opportunity of bringing their Children to Baptisme , because they dwelt among Infidels , or Paynims , where they could not enjoy the benefit of the Word and Sacraments for themselves or their children : therefore in such a case they were necessitated to put off the baptizing of their Children . Greg. Naz. sayes expressely , that some may be hindered from Baptism by some violence , or some unexpected accident , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that though they would , they could not enjoy the Grace ( of baptisme whereof he is speaking ; ) if by such accidents they themselves might be hindered from Baptisme , why might not the like accidents hinder them also from receiving Baptisme for their children ? Againe , sometimes their lot might fall out to live among Heretiques , which corrupted the Faith , and therefore would not have their Children baptized by them : might they not do herein as that pious man Moses , who refused to receive imposition of hands from bloody Lucius that Arian Bishop . Neither would Antiochus bee ordained by Jovinian , who adhered sometimes to the Arians : assuredly , such as scrupled to bee ordained officers in the Church by such , may upon the like grounds be thought rather to chuse to defer the baptizing of their children , then to have them baptized by such . Many questions were moved in the Church about Baptisme administred by such as were not sound in the Faith : which were agitated so farre by Cyprian , and other Asrieans , that they held their Baptisme to be null ; and therefore condemning their dipping , or washing , ordered that such should be baptized . Some other causes might be found out , why men might defer both their owne , and their childrens Baptisme , which yet I will not justifie : they might herein doe , as holy Moses , Exod. 4. defer'd the Circumcising of his son , yet Moses well knew it was an Ordinance in Israel , that every son of eight dayes old should be circumcised . Holy men in this might aliquid humanum pati ; I will neither excuse nor aggravate their fault : onely I thought good to speake somewhat in generall of the custome of some in deferring Baptisme . I come to the instances here given by you : the first is Constantine the Great , ( though the sonne of Helena , who is reported to have been a zealous Christian ) not baptized till hee was aged . You should have done well to have proved her to have been such , when Constantine was borne , otherwise what gaine you if shee were converted afterwards ? The true cause why he received not Baptisme at his Infancy ( so neare as I can gather it from the story of his life ) was this : Constantius his Father , albeit a man of a sweet temper , and a Prince wonderfull tender of the welfare of all his Subjects ; first out of the mildnesse of his nature favoured Christians ; ( seeing and observing their unblameable conversation and faithfulnesse in all their employments : ) therefore he did not in an hostile way pursue their Religion , as others Emperors did : yea , at length he grew to a good esteem of it , especially towards the latter end of his life : in this time his son Constantine the Great , lived in Dioclesian his Court , from whence ( his life being twice in danger ) he suddenly escaping , came to his father then sick , and presently upon his death , hee was by the Army saluted Emperour : These things considered , it is no marvaile if hee were not baptized in his Infancy ; when , for ought I read , his Parents had not then embraced the Christian Religion when he returned at his Fathers death , he was 30 yeares of age : and whether ever his Father was baptized , the story is silent . Neither is Helena her affection to Religion in his Infancy , related in the Story , though afterwards it is often mentioned . You need not then wonder , why when hee was an Infant hee was not baptized : inasmuch as it appears not that his Parents were then become Christians ; yea , and himselfe also was an unbeleever many years , as is apparent in the story . The next mentioned by you , is Greg. Naz. the sonne of a Christian Bishop , and brought up long by him , was not baptized till hee came to be a youth . You say he was the sonne of a Christian Bishop , but how doe you prove it ? he that writes his life , tells us , there was a time when his father was not a Christian ; yet afterwards , when hee had cast of the superstition and deceit of the Hypsistarians , bee appeared a true follower , or disciple of the Divine grace ; and so first hee became a Sheepe , and afterwards a skilfull Shepheard to the Church . What was the Hypsistarian errour , Greg. himselfe explaines in his Funerall Oration for his Father . Whether hee was converted from it before Gregory was born , it is not exprest : Yet the Historians tell us when Naz. was but young , he with Basil were bred in humane literature at Athens ; from thence he past to Antioch , all this while we read not of his studying the Christian Religion till afterwards . For it is to bee remembred , that when he with Basil had spent much time , and well profited in humane literature , some would have perswaded them to become Teachers of that kinde of learning ; others moved them to betake themselves to publike pleading of causes ; but refusing that way of study , they beg●n to thinke how to order their lives holily , as the rule of Christian Religion did direct them , wherein they profited much ; in the knowledge whereof Origens books were helpfull to them . Greg. Nazianz. having spent 30 yeares in those studies , he returned to his Father and was baptized : his education was not under his Father , as you relate ; and if his parents were Christians when he was borne , I wonder they should send him to Athens to be trained up under Heathens ; and why hee was not baptized as soone as hee was converted to Christianity , if you can lay downe the true cause , I desire you to doe it ; I dare goe no further then I have warrant from the story , and the relation of his life : Yet I may hint my conjecture from his own words ; where he says there were three sorts of men ( besides those which I named before ) who deferred Baptisme . 1. Some purposely put it off , because they would live in sin ; there were others living more temperately , taking in as it were the meane between vertue and vice , who though they sinned , yet approved not of their sins , but were over-power'd by them . Lastly , some defer'd their Baptisme , that they might the better prepare themselves to receive it ; and possibly hee for a while might bee ranked in the third sort of them , that for such a thing put off their Baptisme : yet himselfe reasons strongly against delayes of that nature , in that Oration , which peradventure was after hee was better informed . Thirdly , you bring in Chrysostome among your instances , Educated by Meletius a Bishop , yet not baptized till hee was past 21 yeares of age : If you can make this out , you say somewhat , though it will fall short of that you intend to evidence thereby . Christian birth , and Episcopall education might justly give occasion to a man to wonder how such a one came to escape the priviledge , which other Infants so borne , had ; if it were the custome to baptize such . But stay a little , herein you have adhered too farre to your friend Grotius , upon whose credit you have avouched all this , though neither he , nor you tell us from whence you fetch this relation . I being loath to be led by an implicite faith , without some ground ; after some search I have found that which makes me think you are deceived both in Chrysostome his Parents and education . The Ecclesiasticall Story ( the Penman whereof undertakes to set forth the place of his birth , his parentage , his call to his Episcopall dignity , and his removall from it ) sayes he was born of a prime family in Antioch , and names his parents , but not a word of his Religion nor of his Baptisme . I could here tell you that some others speaking of his Parents and of himselfe , say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he and they were Heathens , ( for so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there to bee taken ) and they that say so are Grecians . But however , by Chrysostome his mothers own words it appeares that his father dyed within a very short time after his birth : so much is manifest from his mother , see Chrys . de Sacerdotio lib. 1. the death of thy Father presently followed upon the sorrows which I had in thy birth , which unseasonably made thee an Orphan , and mee a widow : and this fell out when Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was young and could not speake , as shee sayes ; there shee puts him in minde of her care of his education , and of the charge she had been at to improve it ; but not a word of his Religion . I confesse it appeares from Chrysostome , that about the 20 yeare of his age his mother was a Christian : but whether his Father or his mother was so at his birth , it appeares not . His education in his younger time was under Libanius , who was an enemy to Christianity , and a scoffer at it , untill he was about 20 years of age : then changing his former studies , habit , and profession , he came to Meletius , by whom being instructed in divine knowledge , within 3 yeares afterwards he was baptized of him . After his mothers death , he betook himselfe to a Monasticall life , in which time hee was much furthered in his holy studies by Carterius and Diodorus , to whom he often repaired . These things considered ( which Chrysostome his own words make out ) you can hardly perswade your Reader that there is any strength in what you bring forth from his example to plead against Paedo-baptisme , for you neither prove his Parents were Christians at his birth , neither was he educated under Meetius , yet both these you have affirmed , but without ground of evidence . To all the forenamed instances you adde somewhat more out of Grotius , which before I doe examine , I have something to say to you concerning Grotius , whom I see you follow in severall passages of your Examen . I cannot but wonder , why you ( who pretend to bee familiarly acquainted with the secrets of Antiquity ) should have so much correspondency with them who are not likely to help you with any certain intelligence . Hugo Grotius is the strongest stake to support your tottering hedge ; and sure I am Grotius was a friend to the Socinians , and it is well known what they thinke of Baptisme . I have learned from Reverend Doctor Rivet , that Grotius was perverted by Cardinall Peron , who pleaded the cause of the Anabaptists in his answer to King James . Quae tum protulerat , congessit , ( saith Doctor Rivet of the Cardinall ) in suam responsionem ad Regem M. Britan. & Anabaptistarum causam egit , quantum potuit , strenue . Video eum satisfecisse D. Grotio , qui in talibus satis est liberalis . Doctor Rivet told Grotius , that learned Vossius had set forth 8 Arguments in Print , to prove the lawfull use of Infant-Baptisme , and desired him to answer them first , and then Doctor Rivet promised to vindicate Vossius ; but Grotius made a poor excuse in his Votum pro pace Ecclesiastica , and returned no answer at all . Grotius that hee might comply with the Papists , grants that Infant-baptisme ought to be received upon the authority of the Church of Rome : and to please the Socinians also , ( for it seemes hee intended to gratifie both ) he puts forth this question : An Christus ab Joanne baptizatus suit in nomen Patris , Filii , & S. sancti ? If any man desire a full character of Grotius , let him read his Piety , such as it is , in that subtle peece , entituled , Hugonis Grotii Pietas , or his Annotations upon Cassander , and his defence of those Annotations , and his Votum pro Pace : and he will acknowledge that Grotius was no fit man to bee trusted , nor likely to deliver the true sense of the Ancients in this or any other point . I will not stand to tell you what Laurentius , and Maresius say of him , but sure they prove enough against him ; and therefore I will put an end to this discourse , with that censure which learned Rivet hath passed upon Grotius , in Grotius own words ; Judicat prout amat , aut odit ; amat & odit prout libet . In his verbis exactissime descripsit ingenium suum , saith D. Rivet Apologet. pro vera pace Eccles . Sir. I shall desire you may have a more sure friend to relye upon then Grotius : how far he hath deceived you , and you following him , hath wronged the truth , and both of you your Reader ; I will now God willing open . You say , Grotius ( in Annot in Matth. 19. 14. ) addes , That the Canon of the Synod of Neocaesare a determines , That a Woman with Childe might bee baptized , because the baptisme reached not to the fruit of her wombe ; because in the confession made in Baptisme , each one 's own free election is shewed : from which Ca●on , you say , Balsamon , and Zonaras doe inferre , That an Infant cannot be baptized , be●ause it hath no power to choose the confession of divine Baptisme . Your inference from the Canon , gives me just occasion to thinke that you never read Balsamon whom you name ; for if you had , you would not assert what you doe . That this may appeare , I will set downe the words of the Canon , the occasion of it , and what the Glossator ( mentioned by you ) sayes of the same . The words of the Canon are these : Of her that is with Child , that shee may bee baptized when shee will : for shee that bringeth forth , in this doth not communicate with the birth that is brought forth , because every one manifests his own free choice in confession . The occasion of this Canon was this , as both your Glossators observe , it was propounded to the Fathers in that Councell , to know whether a Woman when shee is with child might be baptized or no ? some opposed it , because ( as they thought ) in her Baptisme , the childe in her wombe was also baptized : and this they held could not bee , because there is required of him that would professe himselfe a follower of Christ ( as Zonaras expounds the last words of the Canon ) a free election : or ( as Balsamon hath it ) there is required of every one in Baptisme his own promise , which an Infant in its mothers wombe cannot doe : at length it is determined in the Canon , the woman in that condition might bee baptized when shee would , &c. from whence your friend Grotius infers , That the childe useth not to bee baptized but of its owne proper will and profession : and to back this assertion , hee addes some words from Balsamon and Zonaras , as if Balsamon had denyed that any were to be baptized , but such as were able of themselves to make confession of their faith in Christ . To vindicate the truth here from Grotius false inference , and yours also in concurring with him therein ; I desire the Reader to take into his consideration these two things . 1. Of what kinde of Women the Canon speakes of . 2. What the Glossator mentioned by you speakes in the same glosse of Infants baptized in their Infancy . The first will let us see , that what you would infer from the Canon ▪ is nothing to the question before us . The second will let all men see that you deale not fairely with your Reader . Remember our Question is , Whether Infants of beleevers are to bee baptized with Christs Baptisme , &c. but this Canon , speakes of children of Women as come out from among Infidells , being then converted when they are with childe ; for Balsamon sayes , Such Women as were with childe , and come from the Church or company of unbeleevers : and what is this to our Question , which is about children born in the Church of beleeving Parents ? Secondly , Balsamon distinguishes of children ; some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in the wombe , and not brought forth into the world , others are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , young , but borne into the world , for the first of these he sayes , no man can undertake , ( he meanes in Baptisme ) but as for children that are borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they affirme by such as undertake for them , and they being actually Baptized are accounted worthy of divine illumination : your inference by Balsamons testimony is directly contrary to Balsamons words , for hee rotundis verbis affirmeth that children born , do in Baptisme answer by such as undertake for them : which words are mentioned neither by Grotius nor your selfe : herein you wrong the truth , and labour to deceive the Reader : in the beginning you charged me with overlashing ( which yet was your haste , and not my errour ) but here I may safely put you in mind of docking or Curtalling the Author cited by you . Lastly , in this Paragraph you tell us that Grotius addes that many of the Greeks in every age unto this day doe keepe the custome of deferring the Baptisme of little ones , till they could themselves make confession of their saith : you bragge much of the Greeke Church , but I will not deale with the Greeke Churches as you deale with the Fathers , I will not put the Latine Church , Augustine and those Fathers and Councells which accord with him in one scale , and the Greeke Church in the other , such comparisons are odious : But this I can and must say , that when you have searched into the Greek Church to the utmost , that you and all the Anabaptists in England cannot prove that the Greeke Church did for many hundred yeers reject the Baptisme of Infants ; which is the assertion which I said might well put the Anabaptists to the blush , and ( now I adde ) your self also for justifying them in so saying . To returne to Grotius his Annotations , who sayes , that many of the Greeks , &c. What some of the Greeks may doe at this day I know not , but against his testimony of the Greeks in every age I will produce some testimonies ( gathered by a learned Grecian , to whom the customes of the Greek Church were better knowne then to Grotius , or the Anabaptists who relye on Grotius his relation ) whereby it is evident that baptizing Infants was held eeven necessary to be observed in the Greek Church . Photius ( that learned Grecian ) gathering together the Greek Councells and laws for ordering of Church affaires , and reconciling them one with another , hath many things for Infant-Baptisme : as first , hee brings in an Imperiall Constitution , wherein it was provided , that all baptized Samaritans and Grecians should be punished , who brought not their wives and children in their families to holy baptisme . Here was a Law which required Grecians that were baptized to procure baptisme for their children , otherwise they should be punished . Again , Tit. 4. ca. ● . he brings forth another Imperiall Constitution concerning Samaritans ; such among them as are of age must not rashly bee baptized , but requires they should bee trained up in good Doctrine , and then admitted to Baptisme ; but their children , though they know not the Doctrine , are to bee baptized . So for Grecians , it 's required that all their little ones without delay be baptized , Conc. in Trullo . Can. 84. Whereupon it was appointed in that Councell , when there were no sure Witnesses to be produced , who were able to testifie little Children ( whose baptisme was doubted of ) were baptized , neither for their tender age could testifie it themselves , without any offence such should be baptized . Balsamon in his glosse upon that Canon , relates a story how Children comming from a Christian Countrey , were taken by the Scythians and Agarens , and bought by the Romans : the question was , whether the Children should bee baptized or no ? though some pleaded , they came from a Countrey where Christians dwelt ; and therefore it is to be presumed that they were baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their Infancy ; Some pleaded it was the care of their Mothers to procure baptisme to them : and others pleaded other Arguments for their Baptisme : yet if they could produce no witnesse to make it good , they were to bee baptized . All which clearely testifies that Infant baptisme was then generally in use among Christians , seeing they were so carefull to have it testified that they were baptized , and did presume where Christians dwelt it was in use . Now see what from these testimonies may bee held out for Paedo-baptisme among the Greeks ; if such among them as brought not their Children to Baptisme were punished : if Imperiall Laws , as well as Synodicall Canons required Infant-baptisme ; which they held so fit , that if there were any Children ( of whose Baptisme it was doubted , ) they required they should be baptized ; may not I from all this wonder why Grotius , or you from him , do affirme , That in every age they deferr'd the baptisme of their children till they could make themselves a confession of their faith ? Whereas the former Constitutions about Infants Baptisme testifie that among them in those ages it was held an undoubted truth . I might also adde to these one of the eight Canons concluded in Carthage against the Pelaegians ; wherein was affirmed , That whosoever denyed Baptisme for the remission of sinne , to a new borne Infant , &c. should be anathematized . All which being duely weighed , it will easily appeare , Whether the Anabaptists need to blush , in saying , that the Ancients , especially the Greeke Church , rejected the Baptisme of Infants for many hundred yeares . Let the severall testimonies of the Ancients in the Greeke Church alledged by mee , speake whether the Greeks rejected that ordinance or no : And so wee passe from the Greek Church here , though afterwards you give me occasion to search further into the Grecians . Come we now to examine whether the Writers of the Latine Church will be more propitions to you in opposing Paedo-baptisme , then the Greeks have been ; here Cyprian is the first that comes under your Examen ; and calculating his age , you tell us Vsher places him in anno 240 , Perkins 250 ; I might tell you that others take notice of him in other yeares , as Trithemius 249 , Henr. Oc●us 245 ; so hard a thing it is to set down prec●sely the particular year ; yet all ( as I said before ) agree in the Century in which he lived . You acknowledge with me , that he was one of the anciencest Writers among the Latine Fathers ; onely Tertullian , you say , was before him ; and who denies that ? here upon your Semi-Socinian Grotius his credit you say , That nothing was determined in Tertull. his time , concerning the age in which children were consecrated by their Parents to Christian Discipline ; because hee disswadeth by so many Reasons in his Booke of Baptisme , c. 18. the baptizing of Infants . And you adde , If he did allow it , it was onely in case of necessity ; as may appeare by his words in his booke De Anima . ca. 39. Though my task in this examination of your Examen , bee onely to make good what I said before in my Sermon ; yet you shall have my answer to this place quoted by your self ▪ whereby it may appeare there are more witnesses to confirm the same truth , which I avouched but onely by the testimonies of a few . Tertullian indeed in the former of these places , is perswading men to defer both the Baptism of children , and others who are of age . Yet I beseech you tell me , doth he not therein intimate that it was the custome of the Church in his age to baptize the one as well as the other ? otherwise I see no reason why he should desire that they would defer the one as well as the other . And what 's the reason of his delay ? such as did undertake or promise for children were in danger ; whilst they promised on their behalf , that which by reason of their own mortality , and increase of evill disposition in children , afterwards might make them breake , or destroy their promise ; his words are these , Pro cujusque personae conditione , de dispositione , etiam aetate , cunctatio Baptismi utilior est : praecipue tamen circa parvulos . Quid enim necesse est , si non cam necesse , sponsores etiam periculo ingeri ? qui et ipsi per mortalitatem destruere promissiones suas possunt , & proventu malae indolis falli . Is it not evident by that place , that Baptisme was administred in all ages , even to little ones ; and that there were some who undertooke that they should perform the promises made by them on their behalf ? onely this custome of baptizing them did not very well please Tertullian : wherefore he seeks to disswade from it , but never pleads against it as an unlawfull thing , or an abuse of Christs institution , as you doe ; yet how displeasing a delay of that nature was to others ( famous in the Church ) hath been cleared by severall testimonies before : here may you take notice of one , even before Cyprian in the Latine Church , that beares witnesse against you , that in his time children were baptized . This truth is so perspicuously laid down by him , that you cannot deny it ; and therefore you come with an [ if , ] and say , If hee did allow it , it was onely in case of necessity ; for this you refer me to his book de Anima , c. 39. where having reckoned up the idolatry , and superstitious fooleries of the heathen at the birth of their children , he speaks of children , one of whose Parents is holy ; and confesses both by the priviledge of their birth and profession they are designati sanctitatis , ac per hoc etiam salutis , not sancti , till they be born of water and the Spirit : but in that place is altum silentium , of his allowing baptism to them in case of necessity , as you say : wherein if a man told you that you did overlash , he should not wrong the truth . But before wee part with Tertullian , give mee leave to aske the question , whether the disswasion which you cite out of Tertullians booke de Baptismo , may not reasonably bee interpreted of the Infants of Infidells ? because in that Chapter Tertullian speakes of the baptisme of such as were not born of Christian Parents , ( such as the Eunuch , and St. Paul ; ) and therefore hee desires that the Baptisme of such Infants should bee deferred , till they came to yeares , and were able to make confession of their sinnes , and profession of their faith , their Parents being Infidels , and their Sponsors mortall ; for what ( saith hee ) though these Infants may have some Sponsors to undertake for their Christian education ? yet their Sponsors may die before they are capable of instruction ; and then that promise is void and of none effect . And I am very much inclined to beleeve , that this is the true meaning of the place , because it is cleare and evident by the 39. Chapter of his book de Anima , that Tertullian did acknowledge that the children of beleevers had a kinde of priviledge ( which he calls prerogative ) by their birth , besides that of their education : and therefore in case the Sponsors who undertook for the education of the Infants of Pagans did live , yea , and give those Infants due education ; yet there was a great difference between them and the Infants of beleevers , who had such a birth priviledge as gave them right to Baptisme ; and by Baptisme , and the Spirit , saith he , they are made ( what they were by God designed to be ) holy indeed . Because I will give you , and the learned Readers light enough , I will transcribe the passage at large , and give you leave to judge , for I hope you will make it appeare that you are pius Inimicus , and passe judgement upon my side , when you have received some new light , if it bee new to you : but truly , I feare , that you saw something in this 39 Chapter , which made against you : and therefore you doe barely cite the Chapter , and not set down the words of the Author , which was not so fairly done : be pleased then to peruse the testimony in words at length , and not in figures . Hin● enim Apostolus ex sanctificato alterutro sexu sanctos procreari ait , tam ex seminis praerogativa , quam ex institutionis disciplina : caeterum , inquit , immundi nascerentur , quasi Designatos tamen sanctitatis , ac per hoc etiam salutis intelligi volens fidelium filios , ut hujus spei pignora matrimoniis , quae retinenda censuerat , patrocinarentur . Alloquin meminerat Dominicae definitionis , nisi quis nascatur ex aqua & spiritu , non introibit in regnum Dei , id est , non erit sanctus . Sir , are you not now convinced that Tertullian did conceive that the Infants of beleevers had such a sanctity ( as I called Covenant-holinesse ) by the prerogative and priviledge of their birth , as gave them a right to baptisme ? I would not abuse Tertullian , as you did Origen and other Reverend and Learned men ; and therefore have given you a faire interpretation out of his owne words : I beleeve by this time you are sicke of Tertullian ; let us confer with Cyprian and his 66 Colleagues , upon whom you have passed a Magisteriall censure . Cyprian , say you , saith enough , and more then enough , except hee spake to better purpose : if that which hee hath spoken be weighed in the ballance of your judgement , his words , though many will be found but light : yet you say that Hierom , and especially Augustine relyed upon that Epistle for the proving of baptizing Infants : for my part , I am more strengthened in my Opinion of the worth of Cyprian's words in that Epistle by this your confession : for had there not been solidity and truth in what hee said ; learned Hierom , and Reverend Augustine ( two eminent men in the Church , though you thinke great darkenesse was upon their spirits ) would not have relyed on that which hath no weight in it ; they were well able to ponder the weight of words , before they would relye upon them , or applaud them . And what saith Augustine of that Epistle ? That Cyprian was not devising any new decree , but followed the most sure faith of the Church : doth he not therein testifie that Cyprian maintaining that Infants might bee baptized before the eighth day , did devise no new decree , but observed faithfully what the Church did before him : whereby it seems , though Augustine approved Cyprians judgement , yet he relyed not upon his reasons to make good Infant-baptisme ; this to him is no new doctrine , he had another eye upon the constant and sure faith of the Church , which in that point hee followed faithfully . You tell me , I said Fidus denyed not Infants Baptisme , but thought they ought not to be baptized before the eighth day : to this you give no answer ; and may I not thereby thinke that it appeareth evidently to your selfe , as well as to mee , that Paedo-baptisme in that age was in use ? for this you deny not : and indeed , that this was the question wherein Fidus craved resolution of Cyprian : s●il . whether Infants were to be baptized before the eighth day , it appears by the words of the Epistle : Quantum ad causam pertines , quos dixisti intra s●cundum , vel tertium diem qu● 〈◊〉 〈◊〉 constitut●s baptizari non opertere , & considerandam esse legem circumcisioni● antiquae , ut intra oct av●m diem , eum qui natus est baptizandum & sanctifieandum non putares , &c. Fidus question therefore was , as I said before : this appeares also by August . his testimony , who ad Bonisacium , lib. 4. contr . ● . Ep. Pelag. c. 18. sayes the same . So farre then we agree : but you say , I might have gone further , and observed Fidus his reasons ; one whereof was drawn from Circumcision , which was done upon the eighth day after the birth of the childe : The other is drawn from the childes uncleannesse in the first dayes of its birth , which makes men abhorre to kisse it , &c. both which are related by Cyprian , not as his owne judgement , but as reasons of Fidus his scruples , whereof hee sought resolution from him : to both which he gives the judgment of the Councell , assuring him , that none of them agreed with him herein . If Fidus did Judaize in both these , or either of them , what 's that to mee , who say he denyed not Baptisme to bee administred to Infants ? if the ground hee went upon to tye it to the eighth day , was unsound , I seek not to justifie him in it . Yet let me tel you , that Fidus was not the onely man that reasoned from Circumcision to Baptisme , though they doe not tye Baptisme to the eighth day , as Fidus did . Besides the testimonies brought out of Athanasius before , take notice that hee calls Circumcision a type of Baptisme . Greg. Nazianz. proves that Children are now to be baptized , as under the law they were circumcised . August . also saith the same , lib. 1. contra Grescon . Grammaticum , c. 30. & de Bapt. contr . Donatist . lib. 4. c. 23. Where he sayes , Baptisme is as profitable to children now , as Circumcision was to children of old . Chrysost . also Hom. 40. in Genes . calls our Circumcision Baptisme . But none of all these holy men tyed Baptisme to a certain day , as Circumcision was , as Chrysostome speaketh in the same place . How far these worthy men Judaized in that age , in saying Baptism now comes in stead of Circumcision , is not now to be considered by us ; therefore I leave it . In the next place , you say , The resolution of this Councell is not to bee slighted , because upon your search , you finde it the spring-head of Infant-Baptisme . It seemes when you cast your lead into the sea of Antiquity to finde out the depth of this ordinance , your line was too short , and your plummet too light , that it could not reach beyond this Epistle : are there not divers instances among the Ancients which make it manifest , that before that time Infant-baptisme was in use , as hath been manifested to you already ? therefore that was not the first time in which it sprung up in the world . You say further , I am mistaken about the proofes of their opinion , which you call not reasons or proofes , but answers to objections . I will not wrangle with you about words , call them what you please , Arguments or Answers : this is enough to me , what I have produced is recorded in the Epistle : and all of them doe justifie the lawfulnesse of baptizing Infants , which was the thing which I went about to cleare : neither doth any of them enforce Baptisme to be tyed up to the eighth day , as Fidus thought . From the words of that Epistle , you alledge 3 things ; 1. They thought baptizing , giving Gods grace , denying it , denying Gods grace . 2. They thought the soules to bee lost , which were not baptized . 3. That all Infants ( not beleevers onely ) were to bee baptized . The 2 first I grant are rightly collected from the words of the Epistle ; you might , if you pleased , have collected divers other things , as that Baptisme comes in stead of Circumcision , &c. But suppose all their grounds which they plead be not to be justified : yet they doe not darken the light which the place gives to our question . If a man were to make good any assertion of a necessary truth , and use severall arguments to make it out ; if one of these arguments be not good , or be weake , that may bee rejected , and yet the truth stand firme , seeing the other arguments are good and strong to evidence the truth . It is true , when the Ancients said that Children were to be baptized , sometimes they stood peremptorily for the necessity of Baptisme , as if without it no salvation were to be excepted ; yet they made it out by other Arguments then that : why should then the truth justified and cleared up by them , be rejected for this ? When they were to prove that men of yeares instructed in the truth , should receive the Sacrament of the Lords Supper , they made that good by several Reasons ; as sometimes from the necessity of the command which Jesus Christ laid upon all the Disciples of the Gospel , that they might remember his death till his coming again . At other times they urged it , lest men should brand themselves with unthankfulnesse in not comming to the feast when they are invited . Sometimes again they prest the same duty upon the people to come to that ordinance , that they might have the inward Grace signified and exhibted in the Sacrament , to bee sealed up and confirmed to them . These three wayes did they use to presse their Hearers to the frequent receiving of the Sacrament : yet at some other times also they pleaded the necessity of that Sacrament , as if no man without the use thereof could be saved . No man can deny the first three Arguments to be good , though the last is not : and notwithstanding the weaknesse thereof , this is a sure truth , That the Sacrament of the Lords Supper is to be received . So it is here , divers Arguments are brought to prove that children are to bee baptized ; and amongst many , this is one , They conceived the want of it might bee prejudiciall to the salvation of Infants , which I will not justifie ; yet I dare not reject the truth made out by other media , reasons or arguments . And it is to bee remembred that this Argument was most frequently used by the Ancients in the heate of disputation , when they had to do with them that denyed the traduction of originall sin from Adam to Infants : howsoever , at some other times they confesse with Augustine , that some doe receive rem Baptismi absque Sacramento , a man may have the grace given in Baptisme , and not be baptized . As for the third inference made by you from his words , that not onely Infants of beleevers , but all Infants are to bee baptized : though he layes it down in generall termes , that none are to be hindered from comming to Christ : yet what he says ought to bee understood of the Church , because he speaks of such as God hath cleansed or purified , who were common . You construe some passages of the Epistle as answers to some objections , which doe no wayes weaken , but strengthen what I have said from thence . Onely in the closure of this Section , you would find fault with my gathering up of Cyprians mind , as if hee had meant that Infants are to bee baptized , because they are under Originall sinne , and need pardon . You say the Argument is rather , that they have lesser sinnes then others ; and therefore there is lesser hinderance to them to come to this Grace , remission of sinne , and Baptisme . Cyprian indeed sayes , if Baptisme be not denied to men of yeares , who hath committed more hainous sins then Infants , why should Baptism be denyed to Infants , who are onely guilty of Originall sin derived to them from Adam : doth hee not there mention Originall sinne , which he sayes is remitted to Children when they are baptized : which in his judgement is lesse then the grievous actuall sins of men of years , added to their Originall sin . In the farewell of your censure of Cyprians judgement , you call it naked , and say , you would have covered the nakednesse thereof , but that the truth suffered so much thereby : and so can at your pleasure put upon it the title of an absurd Epistle . Sir , for one man to slight the judgement of 66. men , eminent in their generation , doth not well become a modest disposition taught in the Gospel , to thinke better of others then himself . I am afraid , that when Cyprians Epistle , and your answer shall bee compared together ; the nakednesse of your answer will rather appeare ; yea , remember what the Philosopher trampling upon Plato his neat Carpet , said , calco Platonis superbiam : yet hee spying a hole in his slovenly cloake , answered , & ego per rimam pallii tuam video superbiam , &c. I cannot but account it your nakednesse , that if it be naked , you have not in your answer laid open the nakednesse of it : but though it be absurd in your eye , yet in the judgment of men renowned for learning and piety , it hath ever been accepted in the Church , notwithstanding some mistakes in it . Next to Cyprian comes Augustine under your Examen : Whose authority was it ( as you say ) that carryed on Baptism of Infants in the following ages almost without controule : For which you bring forth Walfridus Strabo , and Petrus Cluniacensis testimonies , which I here mean to passe over , and take notice of them in another place . I confesse learned Augustine his authority was great in the Church , both whilst he lived , and since , and that worthily ; not onely for his defence of the truth which you now oppose , but of other greater and more necessary truths also , which hee solidly maintained against the adversaries who laboured either to suppresse or corrupt the same : albeit you seeme not much to stand upon his judgement : which with you is of no more value , then his proofes and reasons can adde weight thereunto . Thus you slight him , though what he said is approved by divers Fathers and Councels named by your selfe ; and how far your bare single judgement and censure will out-weigh Augustine , Prosper , Fulgentius , and the Councells , ( which you mention in this Question ) let the Reader judge . It hath been an ancient justifiable course in the Church in examining of controversies in Religion , to look back upon the writings of famous men who flourished in the Church before : was not Sisinnius his counsell to good purpose , which he presented to Theodosius ( then studying how to put an end to the unhappy differences which troubled the Church in his time ) when hee perswaded him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and to demand of them who petitioned him , whether they would not stand to the judgement of such as were Teachers in the Church before it was divided ? especially when their judgement dissented not from the Scriptures : his counsell no doubt was good and wholsome ; yet I desire that herein I may not bee mistaken . This I speake not , as if I attributed more to Antiquity then to Verity . I have long since resolved ( by Gods assistance ) with Hierom , Antiqua legere , probare singula , ●etinere quae bona sunt , & a fide Catholicae Ecclesiae non recedere ; it were happy for the Church among us , if in this unruly age , many ( who not content with former truth : , are carryed on with an itching disposition after novelties ) would doe the like . I return to judicious Augustine : Here I expected your accurate Examen would have canvast the severall testimonies in the places quoted by me ; but I am deceived : Whereby it seems you have nothing to say against them , but that they evidence what was that Churches practice in his time about our question ( which was the true and onely end why I named any testimonies from Antiquity : ) for if they did not , I doubt not you would have said so much : onely here you tell us what your account is of his proofes and reasons of his judgement in this controversie : all which to you seeme to bee but light : this you labour to prove in 6 following Sections , which I will now view ; and see whether your weighty answers wil satisfie his light reasons in the judgement of any indifferent Reader . Your first exception against his judgement is , because he makes it an universall Tradition ; a shrewd fault , or a dangerous position ; which wil not down with an Anti-paedo-baptisme . And first you reason against it to this purpose ; If the Church had thought it necessary that all children of Christians by profession should bee baptized in their Infancy ; then none born within the pale of the Church should have miss't of it . But so it is that many did . Ergo , &c. Your Minor you prove , Augustine himselfe , Adeodatus his son , and Alipius his friend were not so baptized ; and thus you labour to prove against Augustine , that Infant-baptism was not universally received in that Church as he said , which you thinke to evince by the induction of these instances . First , that it was universally used in the Church , testimonies of good Witnesses recording the practise of the Church make it manifest ; and wee have heard of some of them before in their severall ages ; as , Irenaus lib. 2. cap : 39. ( notwithstanding the bar you put in against him ; ) hee tells us that Christ came to save all sorts of people , whether young or old , for they are regenerated by him in Baptisme . Origen in severall places ; as , in Luc. 14. lib. 5. in Ep. ad Rom. & in Levit. Hom. 80. in which places he tells us , it was the custome of the Church to give Baptisme to little ones ; and sayes , not of this or that Church : which by a constant course they had observed : therefore in his time we find it universally practised in the Church ; otherwise he could not say that the Church observed it . Cypr. Ep. 39. proves ( as we have heard ) that Baptisme is to be denyed to no age : then hee addes , quanto magis prohiberi non debet Infans , &c. this he sets down as no new Doctrine , but faithfully adhearing to the order of the Church ; as we heard from Augustine before : may wee not now from all these say , it was in his time the universall custome of the Church to baptize Infants ? Shall I adde other Witnesses who lived in the same Century with him ? Chrysostome Hom. ad . Neophytos . Ambrose Ep. ad Demetriadem Virginem . Hieron . ad Laetam , & lib. 3. adv . Pelag. all which I now passe over : and are not all these Witnesses of the practise of the Church ? which being weighed , who can deny that Augustine might well relate Paedo-baptism to bee universally practised , having such a cloud of Witnesses to confirm it . And to manifest it further , this is somewhat to mee ; Epiphanius ( whose testimony you looked for ) in the end of his worke relating what was generally observed in the Church tells us , The Baptisme administred in the Church in his time , was performed according to the Tradition of the Gospel , and the authority of the Apostles ; as well as other mysteries then in use . And we know that in his time Baptisme was administred to Infants ; therefore in his judgement , what the Church did therein , they had authority for it from the Gospel and the Apostles : to make that good , he says afterwards , That Baptisme came in stead of Circumcision , which then was not in use . Furthermore , sometimes Historians relating particular customes in some things which were not in use in some Churches and Countreys , ( upon which arose some debat●s in the Church ) doe not mention that of Infants Baptisme as one of these particular customes observed in some Churches , and not in other ; See Socrates Hist . lib. 5. 22. it's true , he relates some diversities of severall Churches about persons that had power to baptize , and about the time in which Baptisme was commonly administred ; but he mentions none that excluded Infants from Baptisme , whilst others baptized them ; which no doubt he would have done if there had been any such custome then afoot in the Church . Sozom. likewise setting down the severall customes of severall Churches ( though they were of the same Opinion ) among all which singular customes , baptizing Infants is not named for one , yet in use in that age : therefore it is to be conceived as the generall practise of the Church . Indeed there was a different custome ( especially in some after ages ) in the manner of baptizing both Infants and grown men ; in some places they dipt them thrice , in some but once : and of this very custome Gregory the great meanes , when he saith , In una side nil officit ecclesiae diversa consuetudo . But in none of these Ancients doe I read any such diversity of customes that some Churches baptized Infants , others baptized them not : if you know any , I pray you produce them in your next . Now I come to speake to the particular instances , by which you goe about to disprove this universall practise of the Church : you tell me Augustine was not baptized till above 30 yeares , though educated as a Christian by his Mother Monica . First , I might answer you with the Proverb , una hirundo non facit ver ; or that one exception takes not away the generall rule : if after ages come to read the stories of the Church , after the Lord was pleased to begin the Reformation thereof in Luthers time : and then find that even in that time Baltazzar Pacommitanus with some of his seduced brethren did withstand Paedo-Baptisme ; or if after generations among us shall find that when God begun so happily to advance that blessed work of Reformation beyond the pitch it was brought unto in our Ancestors dayes , if they should meet with Mr. Tombes Examen of this question , and therein see your Judgement against the constant and universall practlse of the Church at this day : if such should from a few particular Examples infer that this was the Doctrine commonly received in the Reformed Churches ( that children should not be baptized : ) Or deny that this was the common received Doctrine that children should be baptized ; assuredly , a man that knows the Doctrine and present practise of the Church , might with all reason deny the consequence , because some among them did not stand for Infant-Baptisme ; therefore the generality of them denyed it . So it may be here thought , peradventure some ( though born of Christian Parents ) were not in that age baptized in their Infancy ; yet that is no way prejudiciall to the universall practise of the Church , in which Paedo-baptisme was received . But secondly , I answer more particularly : I grant Augustine was not baptized till hee was 30 years old . And I will not take upon me to determine ( besides the generall observation of the reasons , upon which Baptisme in those dayes was deferred by some , which formerly have been hinted ) what the particular reason was of his not being baptized in his Infancy : but I will hold forth unto the Reader so much as shall clearely shew that you have no cause from that example to say , That children of Christians by profession in that age were not baptized in th●ir Infancy ; because you should first prove that Augustine his parents were Christians at his birth ; otherwise you speake not to the question before us ; What was the profession of his Parents when he was borne ? take it from Augustine himselfe : who sayes ( though Possidonius in his life seemes to say otherwise ) when he was Putr , a child grown , hee fell extreame sick , which put him in feare of death , ( then hee and his mother also were both troubled that hee was not baptized : ) he sayes of his Father at that time , as yet he beleeved not in Christ . When Augustine was about 16 yeares of age , his father was but catechumenus , Conf. lib. 2. ca. 6. In another place speaking of his mothers peaceable cohabitation with him , ( though he was a man of a hastie disposition , and sometimes used her unkindly ) yet he sayes of her , virum suum in extrema vita temporali ejus lucrata est tibi ( i. e. Deo , ) &c. Doth not that testimony plainly hold out , that hee was not gained to the Christian faith untill hee drew neare the end of his life ? and if it was so long before he was truly gained to the Lord ; how can it seeme strange to any , that he who beleeved not in Christ himself , should neglect , or it may bee hinder the baptizing of his Childe in the name of Christ ? It is also said of Monica , that when shee was but 13 yeares old , she was marryed ; her mother taught her to pray , but we read not of her baptisme when she was young : or if she were baptized when hee was borne , how shall wee know that her husband would give way to her to have Baptisme administred to her son , she suffered many things of him whilst he continued an Infidell , as Augustine confesseth . Nay more , if she were baptized herself at his birth , why might shee not be conceived to be carryed away with the error of some in that time of deferring Baptisme till death , that they might not sinne after it ? it appeares not , his Parents were Christians ( it is out of doubt his Father was not ) at his birth : therefore nothing for the strengthening of your assertion is gained by this instance . Afterwards Augustine put off his own Baptism till he was about 30 years , and upward , and what marvaile ? He was poysoned with the Manichaean heresie , in which hee continued almost 9 years , Conf. lib. 3. c. 11. in which time what account hee made of Baptism , may bee seen in his deriding of it to his deare and intimate friend ( who was baptized in his sicknesse ) by whom hee is sharply rebuked for it . I might also adde what hee confesses , that the strength of his lustfull disposition carryed him on to many sins , which made him make no haste to bee baptized ; quia post lavacrum illud , major & periculosior in sordibus delictorum reatus sorct : so much may be read in Augustine himselfe , of the causes of deferring his baptisme , which yet can be no prejudice to the general practise of the Church in that age ; as it is mentioned by himself , and others . Neither is it any wonder why Adeodatus his sonne was not baptized in his Infancy : for how can wee seeke for his Baptisme in Infancy when as his father was unbaptized ? he being borne when his father was about some 15. or 16. yeers of age . When Augustine himselfe was baptized , hee caused him to be baptized with himselfe , Adeodatus being almost 15. yeers old . Indeed if Adeodate had continued unbaptized after Augustine his baptisme , your objection drawne from him might have had some colourable pretence , which now it hath not ; much lesse any weight in it to confirme what you seeke to strengthen thereby . As for Alipius , besides his scandalous conversation , hee was also poysoned by the Manichees : and further it appeares also what mistakings he had concerning the doctrine taught in the Church about Christs soule ; whereupon it is said of him , ad ipsam Christianam sidem tardius movebatur : therefore considering how long he continued in his errors , it is not to be wondered at that he also was so long unbaptized . So much for your three instances . Afterwards because you feare these instances will not bee sufficient to make good your answer , therefore you grant with Grotius , that Paedo-baptisme was much more frequented , and with greater opinion of necessitie in Africa , then in Asia , or other parts of the world : I take what you grant , that it was used both in Africa and Asia : and may I not then with Augustine say it was universall , both among Greekes and Latines ? And when you say it was more frequented in Africa then in Asia ; I know you would intimate that the received custome was , that some did , others did it not , each doing what hee thought best , but that the Greekes lesse regarded it then the Latines : for so I finde both Grotius , and the Arminians in their book Censura censurae , Cap. 23. to affirme confidently , but neither you nor they must be beleeved upon your bare assertion against so many witnesses : yet this sticks with you , that in the Councells ( as Grotius saith ) you cannot find ancienter mention of that custome then the councell of Carthage : I have formerly told you why Fathers and Councells mention not all things which are controverted in our age , which was this : because their care was to resolve the doubts which troubled the Church in their dayes : if there bee no Canon concerning it , why may it not be thought that they did not mention it , because in their times none did scruple it ? yet when any thing relating to childrens Baptisme was started , then the Church maintained it , witnesse the 66 Bishops assembled in a Councell answering Fidus about that question . I might also put you in mind that Constitutiones Clementis make mention of it saying , But baptize yee your Children : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 albeit for my part I conceive these Constitutions not to be his , under whose name they goe , yet with the best Criticks I may affirme this , that they relate the ancient customes of the Greek Church , gathered into one volume , the Compiler of them desiring to put credit upon them would have severall Constitutions to come from severall Apostles . And although it was more used in Africa then else-where , yet you question whether they did in Africa baptize Infants but in case of necessitie , or for healths sake : I pray remember what Tertullian that learned African said de Anima . Fulgentius tells us baptisme is sufficient to wash away originall sinne from Infants , so Hilarius Ep. 2. ad Augustinum mentions it , yet neither of these speake of Baptisme in the danger of death : to which you say they restrained it . You mention the distinction of Catechumeni and persons Baptized , and the use of catechizing before Baptisme , that even after Augustine his dayes the baptizing of persons of growne age did continue as well as of Infants , &c. Doe you not forget the question before us ? you should have proved that Infants were not baptized , and now you speake of baptizing of men of yeers , which gives you occasion to mention the distinction of Catechumeni and others , and that is nothing to our question ; for who ever doubted that even in Augustine his time many still adhered to Paganisme ? and when any of them had embraced the faith , why might they not be catechized , and so prepared for Baptisme , and when they were sound fit baptized ? Augustine could us before , that his father was Catechumenus when hee was sixteene yeers of age . Then you come to censure baptizing of whole Countries upon the baptizing of their King , &c. which is nothing to our question , otherwise I might relate unto you severall examples where you might see , what a notable preparation for the conversion of Nations it hath been to have their Governours shew them the way , but I forbeare . In your second Section you except against Augustine his judgement , because he held that Infants without baptisme must bee damned by reason of originall sinne , which is not taken away but by baptisme . I grant that Augustine , and some others of the Ancients pressed baptizing of Infants upon that ground , but not onely upon that ground : and they did most presse that ground when they had to doe with Heretiques , denying originall sinne to be conveighed from parents to their children : yet they maintained Paedo-Baptisme upon other sound grounds , as formerly I have proved ; therefore this exception is of no vilidity , nor was this Augustines constant Doctrine : yea it was a Doctrine which hee retracted as an errour , as shall afterwards appeare . Againe you say , that you cannot finde among the Ancients the ground that I goe upon : that the Covenant of grace belongs to beleevers and their seede . What if you have not found it , will you therefore say it is not to be found in their writings ? Bernardus non vidit omnia : why may not some things in the vast monuments of Antiquity passe unseene by you ? though you have seene much , and thinke that you have seene more truth then all the Ancients did , and can censure what they say at your pleasure : But if you did find this in the writings of the Antients , it would make nothing for , or against me , who have not placed Infant-baptisme upon that ground , because they placed it so : I have asserted that ground from the Scripture , as afterwards , God willing , shall bee made good . But that they also , ( even many of the ancients ) pressed Baptisme upon the sound grounds which wee doe , I have made it appeare out of severall writings . As for the judgement of Bellarmine , Aquinas and others quoted by you , I will not trouble my selfe in answering for them : they were not alledged by me , neither will I stand to their judgement . In your third Section you bid mee consider of Augustine his judgement , holding it necessary for Infants to receive the Lords Supper : that opinion is nothing to our question in debate before us , therefore you can expect no answer from mee to it , for I never pleaded it . But what is your Argument from hence , Augustine held it fit to give Infants the Lords Supper , Ergo , What ? draw a conclusion to hurt me if you can , our question being whether Infants were baptized in his dayes . Fourthly you tell me that Augustine held a certainety of Regeneration by Baptisme , and he makes no question of the Regeneration of Infants , &c. I confesse that sometimes hee sayes so , yet at other times ( as I told you before ) hee sayes there are some qui rem baptismi absque Sacramento baptismi consequentur . So also did Ambrose comforting Valentinian his sisters upon his death ( for hee died whilst Ambrose was on his journey comming to Baptize him ) where he said of him , Quem in Evangelio geniturus eram , amisi : sed ille non amisit gratiam quam poposcit — vita jam fruitur aeterna — qui habuit speculum tuum Sancte p●ter , quomodo non accepit gratiam tuam ? hee speakes confidently of his eternall estate , though unbaptized : yet Ambrose as well as Augustine at other times attributed too much to outward Baptisme . Fiftly , you scorne his judgement in defending questions put to Infants at their Baptisme , and answerd by others . That 's enough to me to prove that Infants were then baptized , though I will not take upon me to justifie that custome of putting forth questions to them , who by reason of their age were not able to returne an answer : possibly I could tell you how , and that many other customes crept into the Church , but because it is not to our purpose , I forbeare . Lastly , you say , it is apparent out of that Epistle of Augustine , That Infants , whether borne of Beleevers , or of such as had not received the Christian faith , were baptized , neither doe ●● in that justifie him : you may take notice that here againe you confesse the question that Infants were baptized . But because you make such a great matter of it that it must needs follow that they rejected covenant-holinesse or the birth-priviledge of beleevers Infants , because they baptized other Infants if brought unto them ; I reply that you cannot bee ignorant that many learned men deny this consequence , because they conceive that not onely such as are borne of Christian parents might bee baptized , but that other Infants also if any Christian would undertake to traine them up in Christs Schoole might bee admitted into it by Baptisme ; you know many of the reformed Divines thinke this lawfull , who yet plead covenant-holinesse , as further warrant why beleevers children not onely may , but ought to be Baptized : and Tertullian pleads both these grounds in the place I quoted at large , both prerogative of birth , and benefit of education . Furthermore many of the Rabbines say , that the children of Gentiles might bee circumcised if a Jew would bring him up in Religion , yet they all hold a birth-priviledge of Jewes children , for Circumcision ; I alledge all this to shew that you should not thus vilifie and scorne their practise and grounds without a more cleare refutation of them then yet you have made : whether that which hath beene spoken out of Cyprians Epistle , and Augustines approbation of it , doe not advantage my cause , whether they have not proved as much as I alledged them for , I leave to the judicious and impartiall Reader . To all the forenamed Authors I added Hierome and Ambrose his testimonies to prove the same : here you confesse that they were of the same judgement with Augustine in our question , therefore you conceive your answer to Augustine his testimony to be a sufficient answer to them also : in like manner I referre you to my reply to your former answer . Your last Section of this Chapter is a Recollection of what you have already alleadged both for the invalidating of the testimonies brought by me to prove the practise of Infant-baptisme , as also of what you have brought to induce an opinion that there was no such thing practised in the first and best Antiquity . You must give me leave to recollect what I have already answered to these exceptions and allegations ; as for your Vives and Strabo , I shall give you my thoughts of them anon . You confesse I brought these testimonies onely to prove the practise of Infant-Baptisme , and that you cannot deny they prove , onely you adde they rather prove the thing an errour then a truth , because practised upon such erroneous grounds . As the necessitie of Baptisme to salvation : The certaintie of the Remission of originall sinne : The denying of Baptisme unto none . But are these the onely proofes by which the Ancients did assert the baptizing of Infants ; I have proved , that notwithstanding some of them owned that corrupt ground ( and pleaded it especially in the heate of disputation ) yet they baptized them upon the same grounds which we doe . Doe not Tertullian , Cyprian , &c. argue from Circumcision unto Baptisme as wee now doe , and others of them from Covenant-holinesse ? ( but this and our other proofes you threaten to consider hereafter . ) In the meane time this you adde , ( you should have said repeate ) for you adde nothing to what you had spoken before . That the Testimonies produced prove not that it was in practise , but in case of supposed necessitie . Let the Reader judge whether these Testimonies have not proved it an universall practise , and so not onely in case of supposed necessitie ; and let Mr. Tombes but consult that Booke , which I perceive hee hath made great use of in this Controversie , an Arminian Book commonly known by the name of Censurae Censurae , and that will tell him that Augustine may bee said to bee the first that grounded Infant-baptisme upon necessitie , Cen. Cen. cap. 23. Secondly , you say there was still in practise a constant course of baptizing the growne children of professed beleevers when they were at full age : you have seene already how much you are mistaken in those instances you give of such a practise , and how much this practise was disavowed by the Fathers of those times , could you but finde as much in Antiquitie against the baptizing of Infants as there is against the deferring Baptisme , how would you triumph ? Thirdly , you say they did conceive a like necessitie of , and accordingly did practise the giving of the Lords Supper to Infants . But did all the Fathers fore-mentioned judge and practise so ? you cannot but know that all that plead for them doe not plead for the other , nor can you show that all that practised the one practised the other ; I confesse some of the Africans did so . Your fourth , that they made no difference betweene the Infants of beleevers and unbeleevers brought unto them , if it were true , doth not disprove the practise of Baptizing Infants , onely it proves an errour in that practise . But ( if by unbeleevers you meane Pagans ) it is not proved to bee their generall practise , I thinke it was practised by some of them upon the grounds above mentioned , but not found in their constant and generall practise . In your fifth you speake cautelously that the Ancientest of Testimonies for practise [ according to any Rule determined ] is Cyprian neere 300. yeers after Christ . Here I must needs take notice of your overlashing , who before calculating his age acknowledged him to live but 250. yeers , and here you say hee lived almost 300. yeers . I see that the Testimonies of Iustine Martyr , Irenaeus , Origen , Tertullian , ( who all lived neerer the times of Christ then Cyprian ) are made good against your exceptions ; you finde onely this evasion , that their Testimonies doe not prove the practise of Infant-baptisme , according to any Rule determined . But Sir remember our controversie at present is concerning the practise , not the Rule . In the next place you undertake to prove that it was not so from the beginning , and that by many evidences . Now I cannot but conceive it likely , that Augustines Ecclesia semper habuit , semper tenuit , should sway as much with the intelligent impartiall Reader , as Mr. Tombes his Non semper habuit , non semper tenuit ; especially considering that you bring not in all the Antiquitie you have produced one man that doth either deny the Baptizing of Infants to have beene the ordinary practise of the Church or that condemne it , onely two you cite that doe advise the deferring of it , as they doe also the Baptisme of growne men . As first , the propounding of questions unto Infants , which as Strabo and Vives did , so any reasonable man say you will thinke a manifest proofe that at first none were baptized but such as understood the saith of Christ . This supposeth these questions to bee of as Antient use in the Church of God as Baptisme it selfe , which certainly you can never prove from Scripture , and how can any reasonable man thinke that a manifest proofe to whom Baptisme was , or was not at first administred , that was not in use in the first administration . I have produced testimonies bearing witnesse to the baptizing of children , which plead for it , before you can bring any to witnesse that those formes of questions and answers , had any being in the Church . Secondly , your examples of Greg. Naz. Chrysost . August . Constantine the Great , have been already answered . Your mistakes in their parents , education , reasons of their deferring Baptisme , so made manifest , as it is abundantly evident they are farre from proving the Baptizing of Infants of Christian parents not to have been the received and constant practise of the Church of Christ . Thirdly , Greg. Nazianzen and Tertullian whom you cite as disswading ; you have heard even in the places cited to you , the one bearing witnesse to the practise of Infant-baptisme , the other commanding it . Fourthly , the Testimony of the Councell of Neocaesaerea which you say is plaine against it ; of the testimony of this Councell , let the Reader looke backe and judge , but the glosse upon that Canon to which you referred us , I am sure is a plaine Testimony for it . Fiftly , the silence which you impute to the chiefe writers , Eusebius , &c. is your mistake , not their fault ; for Eusebius , what the reason of his silence is you have heard ; and for your , &c. if you meane Tertullian , Athanasius , Epiphanius , whom before you charged with silence in this cause , I hope you may now heare them speaking and witnessing for us . Sixtly , for the many passages in Austine and others that call it an Apostolicall Tradition , in what sense they are to bee understood I have already shewed , and am loath to detaine the Reader with Tautologies . For your Triumviri that bring up your reere and shut up this first part of your Battalia , Grotius , Vives , and Strabo . ( to whom I wonder you did not adde Censura Censurae , for you are more beholden to them for your Testimonies of Antiquity , such as they bee , then to all your other three , and I dare say , without disparagement to your reading , whoever lookes in Grotius and them , shall find almost all that you have spoken in this Controversie from Antiquity collected to your hand . ) One of your three Champions I have encountred , and I hope dispatched already ; and for the other two Vives and Strabo , I see they are men of great account with you . Vives you quote five or six times , and adorne your Frontispice with a peece of his , and Strabo you mention often . But I beseech you Sir , must wee take the bare word of Vives a man of yesterday , or of a Strabo in matters of fact in things done so many hundred yeers before they were borne , and that against the expresse witnesse of so many worthy and learned men who lived in those times ? what evidence doe either of them produce out of Antiquitie to make their assertion good ? You know well enough that learned Vossius did take notice of Strabo and Vives , and proves out of Authors that lived many hundred yeers before Strabo ( for hee lived but about 850 ) that Infants were baptized in the Church of old , and wonders that Strabo should rely upon so weake an argument as hee doth ; and I as much wonder that you knowing all this should boast so much of such broken Reeds . And so I leave you and your men , and shall expect to see what reliefe you will bee able to give them , for they can give none to you . More Testimonies you say you could have added out of sundry Authors : which I hardly beleeve seeing you are forced to rake up an old use continued in some Cities of Italy onely upon the hearesay of Vives . But these you say are enough to you , and you thinke to any that search into antiquity , to prove that the custome of Baptizing of Infants was not from the beginning , and therefore is but an innovation , I verily beleeve upon your next search into Antiquitie , you will be of another mind . And for your confident assertion that the Doctrine that Baptisme is to be● given to Infants of Beleevers onely because of Covenant-holinesse , is not elder then Zuinglius : Zuinglius I confesse was a great Patron of this cause , who in a publike dispute did so convince and stop the mouths of the Anabaptists , that they appearing to the Magistrates unreasonably obstinate were banished the Citie . But whereas you say hee is the first that you can finde that maintained the Baptisme of Infants upon this ground ; I shall be glad to helpe you ; peruse but what is before your eyes , and you shall find Tertullian and Athanasius pleading the right of Infants to the Kingdome of heaven upon Covenant holinesse : you may finde Epiphanius , Cyprian , Nazianzen , Augustine , Chrysostome , and others pleading Baptisme to come in the roome of Circumcision , and divers of them pleading Infants right to Baptisme from the Jewes Infants right to Circumcision , which to mee is all one as to plead it from Covenant-holinesse : you may also finde even the Pelagians acknowledging a Divine Institution for it , secundum sententiam Evangelii . And now I hope it will not offend you if I say , I am sorry you discover so much either ignorance , or negligence in the search of Antiquity , as to say , The Tenet and Practise of Infant-baptisme accordingly as wee hold and practise , is not much above 100. yeers old , so farre as you can find . To conclude this part of my Treatise about the Antiquity of Infant-Baptisme , give me leave to adde these few things . First , that I should not have judged it convenient to have made so much search into the practise of antiquity , if you had not so confidently undertaken to shew that the ancients were of your mind , and that I perceive your faire showes make many begin to thinke it was as you affirme , and therefore taking my selfe bound to give the best account I could with truth , I have not onely made what diligent search I could my self , but have also ( which I willingly acknowledge that no man may thinke of my reading above what it is ) made use of my friend who is better versed in their writings then I am , lest the truth in this matter of practise might suffer through my weaknesse , who have but just leasure enough to looke into these Authors now and then , and consult them upon occasion . Yet had it been needfull , I could have added many other testimonies out of the Antients to let you see that they approved Infant-Baptisme , and affirmed that Baptisme came in the place of Circumcision , as the Author of the Booke De Vocatione Gentium , lib. 1. cap. 7 Cyrill . Alexandrin . in Levis . lib. Isychius Presbyter in Levit. lib. 2. cap. 6. and many more . Secondly , in this search I find that the Ancients did not thinke that all who died unbaptized were damned , as you usually charge them . They conceived that Martyrs were baptized with their blood , and therefore might bee saved though they were not baptized with water . When great Basil discoursed of this point in his Homily of the 40. Martyrs , he saith of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He was baptized not by another ( or the saith of another ) but by his owne faith : not in water , butin his owne blood . Here Baptisme by water was denyed , and yet salvation attained by a two fold Baptisme , by faith , and in blood . Yea I also observe that they who were no Martyrs , were in the judgement of the Ancients sufficiently baptized by the holy Ghost , without blood or water : and for proofe of this point , I shall produce a testimony out of Augustine , whom I cite the rather , because upon second thoughts hee did retract his opinion , and acknowledge that Baptisme was not Absolutely necessary to salvation , Martyrdome might suffice without Baptisme , nay faith and conversion of the heart might suffice without Martyrdome , or Baptisme , in case a man were cast into such straights , that hee could not be made partaker of Baptisme ; Etiam atque etiam considerans inv●nio ( saith hee ) non tantum passionem pro nomine Christi , id quod ex Baptismo deerat , posse supplere , sed etiam fidem conversionemque cordis , si forte ad celebrandum Mysterium Baptismi in angustiis temporum succurri non potest , in his fift booke De Baptismo contra Donatistas ; observe that hee saith , etiam atque etiam considerans , &c. and therefore I told you this was his judgement upon second thoughts , and more mature deliberation . And when this point came to be debated in after ages , the Church tooke notice of this Retractation , Bernard discourses upon this subject at large in his 77. Epistle , and proves clearely out of Ambrose and Augustine that invisible sanctification was sufficient to salvation without a participation of the visible Sacrament . Invisibilem sanctificationem quibusdam affuisse , & profuisse sine visibilibus Sacramentis — Solam interdum fidem sufficere ad salutem , et sine ipsâ sufficere nihil , &c. Faith alone saith hee , ( that is , faith without Martyrdome ) is sufficient to salvation , and nothing but saith : for though Martyrdome , saith Bernard there , may supply the defect of Baptisme , wee must not conceive that the punishment or suffering prevailes , but the faith of him that suffers . Sufficiet spiritus solus ( saith Blesensis , one that 's as ancient as Bernard , more ancient then your Walafridus Strabo ) quia ipsius testimonium pondus habet . It is also cleare and evident , that after this opinion prevailed , Infant-Baptisme was not rejected , and therefore you are extreamely mistaken in this point . Now if ( in the opinion of the ancients ) men of growne yeers might bee saved without Baptisme , if they were either converts , or Martyrs , why may not elect Infants who are certainly sanctified , bee made happy without Baptisme , when they have been made holy by the spirit of holinesse ? could any of the ancients reasonably grant the one , and deny the other ? Thirdly , you may see that in pleading for this universall practise I speake no louder then other Reformed Divines , for the antiquity of Infant-Baptisme . Judicious Calvin who was well versed in Antiquitie , in his instruction against the Anabaptists hath these words ; I affirme that this holy Ordinance of Infant-Baptisme hath been perpetually observed in the Christian Church , for there is no ancient Doctor , that doth not acknowledge that Infant-Baptisme was constantly administred by the Apostles . 4. That notwithstanding all this evidence I have brought from Antiquity , yet I build as little upon Antiquitie as any other man. I acknowledge what learned Rivet saith to be very true , that Tradition is in most points uncertaine , and therefore he that will build sure must build upon the Scripture : Proinde necessario veniendum erat ad argumenta ex Scripturis ; quae si rem non evincant , frustra traditionem advocabimus . Animadv . in Annot. Grotii in Cassandrum , Art. 9. Pag. 71. And I would have you and every Reader to remember , that I doe not build my faith upon humane Traditions in this Argument , nor did the ancients build upon humane traditions in this thing : the very Pelagians themselves acknowledge it upon this ground . Parvulos baptizandos esse concedunt ( saith Augustine of the Pelagians ) qui contra authoritatem universae Ecclesiae procul-dubio per Dominum et Apostolos traditam , venire non possunt , lib. 1. de peccat . merit . et Remiss . cap. 26. Nay , they were forced to their owne prejudice to acknowledge that Infants were baptized secundum regulam universalis Ecclesiae & Evangelii sententiam , lib. cont . Caelest . & Pelag . Now that which was pressed from the scope of the Gospell was not pressed as a Tradition , and that which was acknowledged by the Pelagians to be the practise of the universall Church , according to the rule of the Gospell , was not built upon tradition . I will therefore close up my testimonies produced out of the ancient writers , with that savoury passage of learned Calvin , in his Instructions against the Anabaptists ; Caeterum minime peto , ut in eo probando nos Antiquit●s ●●llo modo juvet , &c. I doe not desire ( saith hee ) to borrow any helpe from Antiquity for the proofe of this point , any whit farther then the judgement of the Ancients shall be found to bee grounded on the Word of God : for I know full well , that as the custome of men doth not give authority to the Sacraments , so the use of the Sacrament cannot hee said to be right , and regular , because regulated by custome . PART II. HAving made good the practise of Antiquity for the Baptizing of Infants , I follow you in that which you are pleased to make the second part of my Sermon , which you call prejudices against Antipaedo-baptists , from their noveltie and miscarriages . Where , first , you blame me for seeking by prefacing and setting downe a briefe touch of the Anabaptists carriage in Germany , to create prejudice in my Auditors . To which I answer , that I yet never learned that a briefe setting downe the Originall History and State of a Controversie , or the weight and consequence of it , thereby the more to ingage the Readers attention , was against any Rule or Law of Art either divine or humane ; but in case it were a fault , Quis tulerit Gracchos ? You who begin your booke with telling , how nine moneths since you sent thus many Arguments in Latine , drawne up in a Scholastique way , &c. and never yet received any Answer , and in the end of your booke intimated that though you allowed me but a moneth , yet I have kept your booke a whole yeere unanswered : and throughout your whole Treatise strive to make an ostentation of reading , and put abundance of scoffes and jeeres upon them who are of a contrary mind to you , and seeke to loade the opinion you write against as if it carried all kind of mischiefes in the wombe of it . All which things you know well enough are apt to take the people ; but have no weight with them who use onely to weigh Proofe with Proofe , and Argument with Argument : you ( I say ) of all other should pardon such a peccadillo , and might very well have passed over what either my selfe or Dr. Featlies Frontispice , or Mr. Edwards his expressions might seeme to bee lyable to , of exception in this kind . In your second Section you blame mee for two things , first that I gave you no more light out of Augustine , to know who they were that questioned Paedo-Baptisme in his dayes , you have searched and cannot finde any , the Pelagians you acknowledge opposed it not , the custome was so universall , and esteemed so sacred that they durst not oppose it . All the further light I shall now give in a matter of no greater consequence is , that if you cannot finde any in Augustines dayes who questioned it , I am contented you shall beleeve there were none . Secondly , you blame me for making such a leape from Augustines time , to Baltazzar Pacommitanus , as if be were the first who opposed it , where as you alledge many who opposed it 400. yeeres before his time . To which I answer , I sayd not hee was the first whose judgement was against it , but the first that made an head against it , or a division ( or Schisme ) in the Church about it . It is possible men may hold a private opinion differing from the received doctrine , and yet never make a rent , or divide the Church into factions about it . But let us examine your instances ; you alledge the famous Berengarius as one . 2. The Albingenses . 3. Out of Bernard you mention another namelesse Sect. 4. Petrus Cluniacensis , charges the same upon the Petro-Brusians . To all which I answer , first , in generall . That ( these instances of yours having occasioned mee to make a more dilligent search into the doctrine and practise of those middletimes between the Fathers , and the beginning of Reformation in L●●bers time ) I dare confidently think , that you will have an hard taske to prove out of any impartiall Authors , that there were any company of men before the Anabaptists in Germany , who rejected the baptizing of Infants out of the confession of their faith ; possibly some private man might doe it , but I shall desire you to shew that any company or Sect ( if you will so call them ) have ever denied the lawfulnesse of baptizing of Infants : produce if you can any of their confessions , alledge any Acts of any Councells where this doctrine was charged upon any , and condemned in that Councell : you know , the generalitie of the visible Christian world was in those dayes divided into the followers of the Beast , and the small number of those who followed the Lambe , who bare witnesse to the truth of the Gospel in the times of that Antichristian Apostasie , these were called by severall names , Berengarians , Waldenses , poore men of Lyons , Albingenses , Catharists , Petr-Brusians , and severall other names , as may bee seene in Bishop Vshers book of the Succession and State of the Christian Churches . Now all grant that the Church of Rome even in those dayes , owned the baptizing of Infants , and so did all those persecuted Companies or Churches of the Christians , for any thing I can find to the contrary . Severall Catalogues of their confessions and opinions I finde in severall Authors , and more perticularly in that forenamed booke De successione Christianarum Ecclesiarum . But not any one of them denying this point ; they indeed denyed any Sacrament to conferre grace ex opere operato , and thereupon some of their adversaries would lay to their charge that they denied gratiam Baptismi , the grace of Baptisme : And others of them denyed the trumperies that went along with Baptisme in the Church of Rome : And thereupon some of their adversaries charged them that they laughed at the Baptisme of Infants : but I can finde none who layd to their charge simply that they denyed the lawfulnesse of Baptizing of Infants , except onely such who also charged them with Manicheisme and other abominable doctrins & practises , which we all beleeve they utterly abhorred ; Nothing tendes more fully to manifest their doctrine then their owne confessions , one whereof was published by Baltazzar Lidius which was presented to Vladislaus King of Hungary : In their Apologie and defence of their doctrine , they have a whole Chapter wherein they assert and prove Paedo-Baptisme largely . The confession of the Taborites hath not a word sounding against it . I finde also in the History of the Waldenses , this is set downe among the calumnies unjustly cast upon them , That they reject the Baptisme of Infants , for which Bernard is cited in his 66. Hom. in Cant. but of this they are purged out of their owne writings , and there the ground and occasion of imputing this errour to them is expressed line 15. True it is , that having been constrained some 100. yeers , &c. The same Author in the third part of his history , professedly sets downe the doctrine of the Waldenses and Albigenses , and among other things concerning Baptisme , he expresses this : And whereas Baptisme is administr●d in a full Congregation — and for this cause it is that we present our children in Baptisme , which they ought to doe , to whom the children are nearest , as parents , &c. Waldensis against the Wicklevists and Hussits imputes this heresie to some of the Lollards , that beleevers children were not to be baptized , and that Baptisme was to no purpose administred to them , secundum ritum quem servat Ecclesia , but he imputes it not to Wicklefs followers in generall , onely ascribes it to some Lollards of the Highlands in Scotland , and some few of the Diocesse of Norwich , and yet in the same place confesses hee had seene none of their writings to that purpose , nor knew what their grounds were , but onely had transiently heard that they used to produce 1 Cor. 7. Sanctificatus est , &c. 2. I answer to your particular instances , first , for Berengarius , it is true that Deoduinus Leodienses tooke it up as a common fame , and upon his credit Guitmund Archbishop of Averse relates it : But saith Bishop Vsher , in so many Synods held against Berengarius , wee never find any thing of this nature laid to his charge : and to him it appeares that they who in those dayes were charged to hold that Baptisme did not parvulis proficere ad salutem , held nothing but this , that Baptisme doth not conferre grace ex opere operato . The same answer serves for the Albigenses and Waldenses ; cleare it is that neither Aene● Sylvius in his booke de Origine Bohemorum , when he sets downe their opinions , nor the Magdeburgenses , who out of an ancient Manuscript relate their doctrines , no nor William Reynolds in his Calvino-Turcismus , wherein he indeavours to reproch them , layes any such thing to their charge . Sure I am , the confession of the faith of the Albingenses recorded by Hoveden doth enough , and more then enough owne the baptizing of Infants . T is true , Bernard in the place cited by you sayes of those Anonymous people whom he wrote against , ( who were no other then some of the Waldenses ) Irrident nos quia baptizamus Infantes , and the rest of the Doctrines which you mention , but withall in the same place charges them with Manechisme , and relates how the people threw them into the water as if they were witches , and when they would not sinke they fell upon them with stones and killed them ; and if you beleeve Bernard slandered them in these two last , you will forgive the Reader if he beleeve that he did no lesse in the other . And as for what Petrus Cluniacensis writes against Peter de Bruis and his successour Henry , the truth is , these two men , did for 20. yeers together so much spread the Doctrine of the Waldenses , and so plague the Bishops Miters , and the Monks bellies , that I wonder not though they charged any thing upon them which might make them odious to the people . He who reads that rayling booke of Petrus Cluniacensis , will find that he acknowledges most of what he layes to their charge to be upon the report of others , and layes this for one of their Articles , that Children who died before they could actually beleeve were damned , and that they would have all Churches demolished , and incouraged people to pull them downe ; and that common fame gave out that they condemned all the Latine Fathers , and not onely excluded the Latine Doctors è Cathedra Doctorum , but è regno Caelorum ; that they did not altogether beleeve the Prophets , Apostles , nor Christ himselfe . And no marvaile that these opinions should bee charged upon them , though they held them not , seeing wee find this particular charged upon Luther , Calvin , and Beza , who did all in speciall manner oppose this errour : So that untill you or some other doe out of their owne confession , or some other impartiall and authentique Register give better evidence then yet you have done , I shall beleeve that this doctrine of opposing the baptizing of the Infants of beleevers , is an Innovation no ancienter then the Anabaptists in Germany ; concerning whose practises wee now proceed to inquiry . In your third Section you take great paines to shew out of your reading who first in Germany stirred this question . I shall not stay the Reader long about it , because your selfe grant that it is not tanti ; I deny not but Nicholaus Storch , Marcus Stubner , and Thomas Muncer did bring it first upon the Stage about 1521 , or 1522 , and that by Muneers doctrine , a sad sedition was raised in the upper Germany , among the Country people , but because this Baltazzar Hubmir P acommitanus Pastor of the Waldshut , a Towne neere the Helvetians , was a man of greater note for learning , of an active turbulent spirit , one who both by preaching and writing much fomented their way , & was in very great repute among them , I feared not ( as others have done before me ) to name him as the Antesignanus of that unhappy Sect : of whose seditious practises , doctrine , recantation , Apostasie , and miserable death , for which he was esteemed a Martyr by his followers , I might out of many Germane writers easily informe the Reader , if I affected a needlesse ostentation of reading . In this Section upon occasion of the name of Anabaptisme , and reiterating of Baptisme , you desired to have it proved unlawfull to repeate Baptisme , or for a man that hath beene baptized rightly to be baptized againe : and afterward in your third part Sect. 12. you professe you are not satisfied , but that both Circumcision might have been , and baptisme may be reiterated : and here you adde that the Argument used against the repetition of Baptisme are insufficient ; and that if there were but as much for baptizing of Infants , as Acts 19. 5 , 6. affords for rebaptization , the controversie were at an end with you . I answer , you here clearely discover your itch after new opinions , your joyning with the Marcionites and Aetians , who allowed it to be done at least thrice . I suppose in your next wee shall have your Arguments to prove the lawful fulnesse of it , which if you doe , I beseech you also to shew how oft it may bee done , whether as oft as the Pharis●es used to wash : at least ( because your answers here seeme to imply so much ) whether it may not be repeated as oft as wee should attend upon the preaching of the word , or as oft as wee should indeavour to mortifie our corruptions ? In the meane time I shall tell you some of the reasons which have hitherto satisfied the Orthodox Church in all ages . First , Baptisme is primarily and properly the Sacrament of our new birth , the washing of regeneration , which is done but once , the Sacrament of our insition into Christ , which is done but once ; the Sacrament of our admission into the new Covenant , and partaking of the benefits of it , and ( although many of those benefits and priviledges are repeated and augmented , yet ) we have but one admission to them . Secondly , in no place where the Institution of it is named is there any mention , directly or by consequence , of any repeating of it , nor any order taken about it ; whereas in the other Sacrament , we have a quotiescunque in the very Institution : nor in any of the thousands baptized in the Scripture is there the least hint of any example of rebaptization of such as were rightly baptized , no not though some of them had played the Apostates , as the Galatians , some of the Corinthians and many others . And mee thinks this Argument should move you whose principle is , that nothing should be done about the Sacraments , but what wee have either institution , or example for . Thirdly , Baptisme succeeds Circumcision , which was but once administred nor to be administred any more , as is cleare to mee not onely from the totall silence of the Scripture , but out of Josh . 5. 4. &c. where the holy Ghost is pleased to give this as a reason , why Joshuah Circumcised the Israelites in Gilgall , viz. because all the Circumcised were dead ; intimating that had they been Circumcised already , it should not have been done againe . Beside , by Gods institution it was tied to the eighth day and unlesse you can find another eighth day after the birth beside the first , you will never bee able to justifie it from being a breach of the institution . Fourthly , to this I might adde the uncontradicted custome of all the ancient Church , with whom it was numbred among Heresies to reiterate a Baptisme , which was acknowledged to be valid : Indeed Cyprian and his fellow Bishops baptized such as had formerly been baptized by Hereticks , but it was onely because they thought the Baptisme administred by Hereticks not to bee true Baptisme . What weight these things have with you I know not ; the judicious Reader will consider of them . But whereas you adde that if you saw but as much for baptizing of Infants as Acts 19. 5. &c. affords for rebaptization , the controversie were at an end with you ; give me leave to tell you that I perceive a small Argument would satisfie you if wee could but once gaine your good will. As will easily appeare by a serious examination of the sense of that place , Act. 19. which it seemes satisfies you for rebaptization . I acknowledge , Interpreters differ very much concerning the meaning of that Text , but none of their expositions doe in any degree favour that opinion , that such as were once rightly baptized may be rebaptized : which I thus manifest ; very many Interpreters doe judge that those twelve Disciples were not baptized in that place , and they make the fifth Verse , when they heard this they were baptized in the name of the Lord Jesus , to bee a part of Pauls speech , not of Lukes the Historian , and then the sense is this , when those twelve men had told Paul that they were baptized with Johns Baptisme , Paul tooke upon him to explaine to them what Johns Baptisme was , namely that Johns ministry did first exhort men to repentance ; and then that they should beleeve in Christ , who would give all them who beleeved in him the gift of the holy Ghost , which after John had sufficiently instructed them in , he then baptized them in the name of the Lord Jesus , which say they is a paraphrasticall interpretation of this fifth Verse : and so Paul having approved the doctrine and Baptisme of John , which these twelve Disciples had received , hee did not rebaptize them , but laid his hands upon them , and then the holy Ghost immediatly came upon them . Other Interpreters thinke , that these words in the fift Vers . are the words of Luke the Historian , and that these twelve Disciples were then baptized after Paul had done his speech ; and of these some conceive that these were first baptized by some of Iohns Disciples into Iohns name , and not into Christs : and so their baptism was a nullity ; or at least , if they were baptized into Christs name , yet they were not instructed in the right faith of the Trinity , of Jesus Christ , his person , gifts ; and offices ; and so consequently that their faith and Baptisme were deficient in some fundamentall and essentiall things ; and this way go many of the Fathers , and Schoolemen . Others thinke they were rightly baptized with John's baptisme , and yet were baptized againe by the Apostle Paul ; because they think that John's baptisme , and Christ's did really differ ; and that the Lord would have them re baptized , who were baptized with John's baptisme onely ; but not them who were baptized with Christs . And this way generally goe the Papists : now whichsoever of these you take , here is no colour of rebaptizing of such who were rightly baptized with Christs baptisme : and indeed , whoever considers the Text , must needs grant that if they were re-baptized , it was because of the deficiency of the baptism which they had recieved . Paul demands of them , Have you received the holy Ghost since you were baptized ? They answ . The holy Ghost : what meane you by the holy Ghost ? wee never so much as heard whether there be an holy Ghost : No ? ( saith Paul ) what were you then baptized into ? what strange kind of baptisme have you received ? what Doctrine , or Faith were you instructed in before your baptisme ? if you never so much as heard that there is an holy Ghost . Doth not this plainly hold forth , that if they were re-baptized , it was because Paul thought their former baptism to be insufficient ? Truly Sir , I conceive you might easily be perswaded , that there are at least as good grounds for Infants baptisme , as this Acts 19. affords for re-baptizing of such as have been rightly baptized . In this 5. Section , I very much wonder at your spirit ; the summe of it is , That although much of what I speake of the Anabaptists in Germany ( especially about Munster ) is true ; Yet you say , 1. Perhaps vehemency of opposition hath made matters more or worse then they were . 2. No marvaile though such things happen , when Reformation of abuses is denyed men by an orderly Synodicall way ; and the persons who seeke it , declaymed against , and persecuted as Heretiques , &c. 3. That the like things , if not the same , happened among the Non-conformists , and such as sought to remove Episcopacy and Ceremonies in Queene Elizabeths dayes ; that some of them grew to bee a dangerous and turbulent Sect : the practise of Hacket , and his companions proved like that of John a Leiden at Munster . That miscarriages , divisions , and persecutions brought the Non-conformists of England as low as the Anabaptists . That Whitgift and Hooker have long agoe compared the Non conformists principles and practises with the Anabaptists , &c. To which I answer . First , I am confident you shew more good will to the Anabaptists , then you intend ill wil against those worthy men who have written these Stories : but the things have been done so lately , and so many agreeing stories are written of them , and by men of such undoubted faith and honesty , that the things are not to be questioned . And I think you are the first of our Divines who have suspected them to overlash in their relations . Secondly , what you meane by denying Reformation to them who seek it in a Synodicall way , &c. I can hardly guesse : whether you intend it to excuse the Anabaptists in part , and to blame the Reformed Churches , as laying that stumbling blocke in their way , by refusing to heare them , or whether you hint it as a warning to our selves . As for them , I never read that they sought Reformation in a regular way , or were denyed it , before they fell into these furies . And as for our selves , you are the onely man , who hath pretended to seek Reformation ( if it may be so called ) in this point ; the rest of our Anabaptists seek not to our Assembly ; unlesse it be to reproach , and load them with scoffes , libels , threatnings , &c. Thirdly , but the rest of this Section is to me extreamly scandalous , when I read your odious comparisons between the Non-conformists in Queene Elizabeths dayes , and the Anabaptists in Germany ; it even grieves mee to consider , whither affection to your cause doth carry you . Sir , are you perswaded in your own conscience these things are so ? The Anabaptists in Germany rose up , and with fire and sword pulled downe Magistracy , Schooles , &c. wrought wofull Tragedies in upper Germany , in M●ravia , Silesia , Helvetin , and elsewhere ; did the like if not the same things happen here ? What did the Non-conformists ever endeavour to doe beyond prayers and teares ? what turbulent Sect was ever found among them ? what were those divisions and miscarriages which brought them so low ? the persecutions of the Prelates indeed brought them low ; but I professe I am wholly ignorant of any divisions and miscarriages of theirs in that kind : Hacket indeed was a blasphemous wretch ; and hee and his two Companions ( for no more there were of them that I can find : ) Coppinger , and Arthington made a noise in the City of London for a few hours . Hacket was taken and hanged for his blasphemy , his two Companions laid in prison , where one of them dyed , and the other ( I thinke ) was spared in hope of his repentance But what is this to your purpose ? what had Hacket to doe with the Nonconformists , who ( you know , if ever you read that Story ) abominated him , and would have nothing to doe with him , even before he fell to those prankes he plaid in London ? Or wherein was Hacket to bee compared with John of Leiden , who overthrew Magistracy at Munster ; set up a King of his owne Sect ; plundered the Towne , gave up all to Polygamies , Adulteries , &c. And lastly for the parallel which you say Whitgift , and Hooker made between them and the Anabaptists both in principles , and practises , ( under which reproach you leave them , without speaking a word in their behalfe to vindicate them ) I answer onely this , that I am perswaded your selfe beleeve , that Whitgift and Hooker abused them in these Comparisons : and what your ayme should bee in setting it downe , I cannot tell ; unlesse it bee to insinuate , that as the good Nonconformists were thus abused by their Adversaries ; so Sleiden , Bullinger , Calvin , &c. are not too much to bee credited in their relations of the Anabaptists , to whom they were professed adversaries . In this Sect your quarrell is against Mr. Vines , for suspecting the Anabaptists will indeavour to undermine Magistracy , if they could once get strength . To which you answer : 1. You take not Mr. Vines for a Prophet . 2. It follows not , that because they oppose Paedo . Baptisme , out of Mat. 28. 19. that therefore they will oppose Magistracy out of Rom. 12. 19. 3. That you will undertake to make good that to prove Paedo-baptisme from the equity and reason of Circumcision , doth undermine much of the Magistracy and Lawes of this Kingdome . 4. That some of the enemies of Anabaptists have opposed Magistracy . 5. That since the actions of Muncer and Munster , you finde neither their writings nor actions opposing Magistracy . 6. You bring in Cassander a Papist , speaking moderately of some of them . And to make your Reader thinke obaritably of them in this point ; You 7. referre them to the Compassionate Samaritan , and the London Anabaptists late confossion . I see how diligent and willing an advocate you are for your friends , but few of these things will either help you , or indure the tryall . 'T is true , Mr. Vines is no Divining Prophet . And 2. it follows not by Logicall argumentation , that because they have opposed the one , therefore they will oppose the other . But Sir , without a Spirit of Divination , or necessary consequence of reason , when wee see clouds gathering , wee may suspect rainy weather ; when we see multitudes of our Anabaptists , especially those of the last edition , to have drunk in almost all the rest of the dregs of the Germane Anabaptists ; ( I say ) in a manner all , except that of opposing Magistracy ; may we not feare that even that also would bee imbraced if they were fit for it ? Read over the whole Gangrene of their opinions recorded by Bullinger , Calvin , and others ; and lately ●pitomized by Cloppenbergius ; and see whether among our Anabaptists in England , they are not almost all to be found : Doe not some of ours , as well as they , hold blasphemous Opinions about the flesh of Christs ? Have not multitudes of ours swallowed down all Arminianism , as well as they ? Plead not some of ours for the mortality of the soule , as well as they ? have not some of ours laid downe their Armes out of opinion that even in a just cause warre is unlawfull ? have not many of ours drunke in the conceits of immediate revelations and Enthysiasmes as much as they ? doe not many of ours conceit a perfection of grace ? doe they not oppose the Christian Sabbath ? doe they not cry downe our Ministry as no Ministry ? our Churches as no Churches ? Verily one egge is not more like another then this brood of new opinions ( lately hatched in England , and entertained among them who are called Anabaptists ) is like that Spawne which so suddenly grew up among the Anabaptists in Germany ; and ours plead the same Arguments which theirs did ; and if they flow not from the same Logicall or Theologicall principles , it is yet their unhappy fate to be led by the same spirit . I confesse I yet heare not much of their denying the Magistrates authoritie , but if these men should increase to much strength , I will not take upon me to divine , but I shall pray that Mr. Vines prove not too true a Prophet , especially considering the nature of erroneous and hereticall spirits is to grow worse and worse , and not at first to vent all their poyson ; even the Anabaptists of Munster in the beginning of their Schisme set forth a confession of faith every way as Orthodox as that which you mention of the seven Churches of the Anabaptists of London , in their Confession mentioned in the latter end of this Section , as I am credibly informed by a Reverend and Learned Divine , who hath many yeers agoe both seene and read it in Germany . To your third and fourth I answer , onely this , that I shall waite untill you cleare them , as being not able out of my small judgement and Reading to conjecture either what proofes you can bring for the one , or example for the other : you who make your selfe merry with Mr. Vines his Logick , will shew your owne to bee supereminent when you make this consequence good , that pleading baptizing of Infants from Circumcision of Infants , overthrows much of the Magistracy and Lawes of England . But your fifth seemes very strange , that you cannot finde , that since Munster and Mun●er the Anabaptists in Germany have either by writing or action made any opposition against magistracy : as for their actions , they have of old paid so deare for their insurrections , that wee have not lately heard of any new ones ; but for their writings it is most apparent that their bookes written by them , even to this day , do constantly defend , that though Magistracy bee an Ordinance of God , as to them who are not under the kingdome and dominion of Christ , yet Christ hath put an end to it among his owne people , taken away all Magistracy from among them , that no Christian can be a Magistrate with a good conscience , and that if Christians doe live under any such , they are to beare them but as other plagues and judgements are to be borne . You oppose Cassanders moderate testimony of some of them to the Duke of Cleave a Papist , against Mr. Vines his speech before the Lord Major and City of London ; Cassander indeed spake favourably of some of their persons , but doth not excuse or plead for their doctrine or principles ; and Mr. Vines speakes against their doctrine or principles , but speakes nothing against the persons of any of them : so that I can see no cause of your bringing in this long testimony out of Cassander , in the favour of Menno and his followers , but onely to shew your good-will to the Anabaptists , and your displeasure against Mr. Vines , who differs from your opinion . One thing more I adde concerning this Menno ( whom you pleade for by Cassanders pen ) that his whole doctrine is as full of blasphemy about our Saviours taking flesh of the Virgin Mary , and other Hereticall and abominable stuffe , as the rest of his fellowes , though I thinke his spirit was not so seditious as many of theirs . And as to your allegation out of the compassionate Samaritan , which indeavours to speake all possible good of such as oppose Presbyteriall government : pleading to obtaine an universall libertie for all their opinions , and practices , and indeavors to brand as infamous , and cast all manner of filth in the faces of such , as indeavor to promote it , I leave such Lettice to their lips who like it . And for what you alledge out of the London Anabaptists confession , I acknowledge it the most Orthodox of any Anabaptists confession that ever I read , ( although there are sundry Heterodox opinions in it ) and such an one as I beleeve thousands of our new Anabaptists will be farre from owning , as any man may bee able to say without a spirit of divination , knowing that their received and usuall doctrines doe much more agree with the Anabaptists in Germany , then with this handfull who made this confession here in London . In your seventh , you first expresse your good affection to further Reformation ; secondly , you propound what in your judgement is the best way to promote it In the first you are sensible of your ●ath and Covenant , declare the sincerity of your desires and prayers to promote it according to the Word of God , &c. Your desires , and prayers , and intentions are holy , and good , well suiting with the report I have often heard of you before I read this your booke ; and would the Lord please to draw out those good Talents he hath given you in the most usefull way ; I conceive you may be a very profitable instrument in this great worke , and I verily thinke your abilities greater then many others , whom you suppose to have been imployed more eminently then your selfe ▪ But pardon me , that I tell you sadly and freely , that the frame of spirit which the genius of your booke shewes forth makes me feare the contrary , you every where manifest such height of selfe-confidence , you powre out such abundance of scorne upon them who thinke otherwise then you doe , you so magisterially tread under foot the Arguments and Reasons of those who differ from your opinion , though they appeare never so strong or evident to others ; you so boldly call into question some doctrines which few have ever questioned before you ; you so slight the Authoritie both of ancient and moderne writers , especially in this point , though you know the generality of all Confessions and Harmonies ( except onely the Anabaptists ) concurre in one against you , that unlesse God alter your present temper , I suspect this is not the last trouble you are like to put the Church unto ; and I assure you , very many who willingly acknowledge your learning , and other abilities and are no whit sorry your booke is extant , ( because they conceive this controversie may thereby receive a fuller scanning ) are extremely scandalized at your high and scornefull spirit . You propound what you conceive is the best way to promote Reformation , and your thoughts are , that the onely way to further Reformation is to begin with this your darling , the casting out this point of Infant-Baptisme , a point which you conceive to bee a mother corruption , which carries in her wombe most of those abuses in discipline and manners , and some of the errors in doctrine which defile the reformed Churches , without which all after Cathechizing , Censures , separaton , Church-Covenant , &c. are altogether insufficient to supply the want of it . Secondly , that Baptisme therefore hath not that influence into the comfort and obligations of Consciences as it had of old . And thirdly , that the Assemblies not beginning with this point is one great cause why Gods blessing doth no more accompany them , whilst they waste much time about things inconsiderable in comparison of this , and either hastily passe over , or exclude from examination , this which deserves most to bee examined . Ah Sir , How deare and lovely are our owne children in our eyes ! did ever any before you conceive so many and great evills to follow upon the baptizing the children of beleevers ? that such Monsters should be bred in the wombe of it , or conceive that the removing of this would bee the healing of all ? I verily thinke , should another have spoke such things of farre greater points , you would have called them dictates , Chimaraes , bold , assertions , and what not ? Whether your Examen of my Sermon , and your twelve Arguments in your exercitation will prove it to bee a corruption of Christs institution ; whether the reasons for Paedo-Baptisme be far fetched ; whether there be a cleare institution of Christ against it . ( as here you affirme ) wee shall have leisure ( God willing ) to examine in their due place : but for the present , suppose mee to grant your postul●tum , that it is an applying of an institution to a wrong subject , yet I would faine learne of you , how all these odious consequences will bee made good , how these abuses in doctrine , discipline and manners ( which you mention ) would be taken away if Paedo-Baptisme were removed ; nay would not the selfe same things still bee found as grounds or occasions of the same differences , while some professe they would baptize any , whether Turkes or Heathens , who onely would make a profession of their faith in Jesus Christ , and then admit them to all other Ordinances , and not have them Excommunicated è sacris , ( but onely a private consortio ) though their lives should prove scandalous ; ( and I am misinformed by good friends who know and love you very well if your selfe incline not this way ) others would take the same course before Baptisme , which now they doe before admitting men to the Sacrament of the Lords Supper , and would proceed to excommunication à Sacris as well as privately withdraw from such as prove scandalous and obstinate ; yea and take themselves bound to separate from mixt communions with them , as much as they doe now , notwithstanding their admission by Baptisme in your way . And in this various manner of admitting men to Baptisme , and dealing with men in other censures , every Church or Eldership proceeding according to the largenesse or strictnesse of their owne principles , I can see nothing but that the same abuses in discipline and manners which are now found among Christian people , the same controversies about such as should be admitted to the Lords Supper , the same divisions and separations would be sound in the Church , which now ( alas ! ) take too much place amongst us . This I say , supposing your Postulatum were a truth ; But on the contrary supposing it not to be a truth , what a Deformation instead of a Reformation should wee bring in , in casting the children of Beleevers out of the visible Church , reputing them no better then Turkes and Indians , and especially doing it upon such grounds , as are pleaded by you and others ; which even alter the state of the Covenant of grace ? As for your second , I know not what influence of comfort or obligation upon conscience Baptisme had of old , which is not now to bee found among them who are truely baptized , who injoy not onely the putting away the filth of the flesh , but the answer of a good conscience towards God by the resurrection of Jesus Christ . And lastly , for what you speake of the Assembly , I impute it to your prejudice , and extreame doting upon your owne opinion , that you thinke this Point most worthy of their examination , and to your misinformation ( to speake no worse ) that they waste much time about things inconsiderable in comparison , or that they exclude this from Examination , or seeke to stop it from any Tryall , or that they hastily passe it over ; This is a very bold charge which you give upon the Assembly in the face of the world : What evidence have you for this ? unlesse your Compassionate Samaritan bee Authentick with you ? The Apostle commands Timothy not to receive an accusation against an Elder unlesse it bee under two or three witnesses . But for one man to cast thus much filth in the face of an Assembly of Ministers is very high , and savours little of that modesty or meeknesse to which you did sometimes pretend . How farre the blessing of God ( who hath not hitherto altogether left us , notwithstanding our unworthines ) doth and will accompany the endeavours of the Assembly ; it is fit to leave to himselfe , who gives increase to Pauls planting and Apollo's watering according to his good pleasure . But as for their shutting out the due examination of this Point , you are wholly mistaken ( though they have returned no answer to your paper . ) It is true ( as I told you in the beginning ) that wee are shut up by Ordinance of Parliament from answering any private mens Papers or Bookes without leave from the Houses ; but I dare speake it in the name of the whole Assembly , that they would bee glad you were admitted to dispute all your grounds among them . In your next Paragraph which containes a comparison betweeve the evidences held out in the New Testament for the Religious observation of the Lords day , and this of Infant-Baptisme , you first make your selfe merry with my expressions , that all who reject the baptizing of Infants , because there is not an expresse Institution or Command in the New-Testament , doe and must upon the same grounds reject the observation of the Lords-day . But I am no whit ashamed of those words . They doe , and they must upon the same Principles ( if they be true to their Principles ) reject the one as well as the other . And though I want the skill which some others have to plead for the Lord-day ; yet I suppose you shall find I have skill enough to make this good , That there is no more expresse Institution or Command in the New-Testament for the Lords day then there is for Infant-Baptisme . And whereas you alledge that some of the reformed Churches reject the Lords day , and yet entertaine Infant-Baptisme , and thence inferre that these two must not necessari'y stand and fall , bee received and rejected together . I answer , Those Churches which doe so conceive that there is an institution for the Baptizing of Infants , but none for the observation of the ●ords day , although herein I humbly conceive they are mistaken , I doubt not but it doth and will appeare to impartiall and unprejudiced Readers , that there is sufficient evidence of an Institution for both of them , though not in such expresse Texts of Scripture in the New-Testament as the Anabaptists require , and I shall now examine whether you bring any better evidence for the one , then is to be found for the other . First , you say , they meane it of positive worship , consisting in outward rites , and not of worship which is naturall or morall . Answ . But this but a blind , morall and naturall are not to be confounded ; whatever worship is naturall may bee indeed acknowledged to be morall , but not whatever is morall is to be esteemed naturall : I know you cannot bee ignorant of the received distinction of Morale Naturale , and Morale positivum , and I beseech you , though a Sabbath be grant●d to be Naturall , yea if I should adde , that one day in the revolution of seaven should bee so ; yet that this or that seventh day in the revolution of a weeke should bee observed , all grant this depends upon an Institution , and hath no more moralitie in it then what can bee made out from an Institution , and consequently , that the first day of the weeke should be the Christian Sabbath , or that this one day of seven which God hath separated to himself and had once expresly fixed upon the seventh or last day of the week , should be translated from the last day to the first day of the weeke , must depend wholly upon an Institution , and consequently they who reject that which depends upon positive Institution , unlesse its Institution can bee expresly found in the New-Testament are as much at a losse for the Lords day , as for the baptizing of Infants . Nay give me leave to adde , that in this point in question , the advantage lies more on this hand , ( I meane for Infant-Baptisme ) because there is more necessitie of clearing the Institution for the Lords day , then for baptizing of Infants , because in the one the ordinance it selfe , and its institution is questioned , but in this of Infant-Baptisme , the question is not of the Institution of the Ordinance it selfe , but onely of the subject to whom the Ordinance is to be applyed . If the question bee betwixt Baptisme and the Lords day , all grant that we have clearer Institution for the Sacrament of Baptisme , then for the Lords day : Baptisme is clearly instituted in the New-Testament to bee the Sacrament of our admission into the Covenant of grace , and to succeed in the roome of Circumcision , ( as your selfe grant . ) Now the onely question is , whether ( taking this for granted ) that baptism succeeds in the roome of Circumcicision , and to bee applyed unto all persons by the will of God who are in Covenant with him , whether the same persons may partake of this Sacrament , as might partake of the other , unlesse those persons bee expresly set downe in the New-Tement ; I hope in the judgement of all indifferent men , a question about the persons to whom an ordinance is to bee applyed , is a question of a farre inferiour nature to that question , whether such a thing pretended to be an Ordinance have any Institution at all or not . It 's one thing to invent a new Ordinance of worship , another ( and that of inferiour rank ) to mistake in some of the persons to whom an Ordinance is to be applyed . In some of the ancient times the Lords Supper was given to Infants , and carried to sick persons when absent , to testifie their communion with the Church : I take them both for errours , but yet not for errors of the like nature with inventing a new Sacrament ; I say againe , there is a great difference betweene bringing in a new Ordinance , and applying it to these or these persons , especially , when the question is not of the persons in generall , who are the subject matter , ( as whether men or Angels , men or beasts ) but whether men of such an age or of such a Sex. Sir , to my best understanding , these two questions are not parallell , a just parallell question to this of Infant-Baptisme would be such a one as was once disputed betwixt Mr. Bifield and Mr. Brerewood , viz. Taking it for granted , that by a cleare Institution , the Lords day succeeds in the roome of the old Sabbath , whether yet the same persons are tied to keepe the Lords day , who of old were tied to keepe the Sabbath , unlesse those parties were mentioned in the New-Testament , as whether servants as well as their masters , the same holds here . All this I speake not as any whit doubting that there is as cleare evidence for Baptizing of Infants , as there is for the religious observation of the Christian Sabbath , notwithstanding the latter seemes to require fuller evidence then this doth . Your second explication gives you as little advantage , you say that Apostolicall example which hath not a me●re temporary reason , is enough to prove an Institution from God , to which that practise doth relate , especially when such examples come to bee backed with the constant practise of all Churches in all ages . And then you bring in Pauls preaching at Troa● , the collections upon the first day of the weeks in the first of the Corinthians and the sixteenth , the mentioning of the Lords day , Revel . 1. Sir , I except against none of all this to bee a part of that good evidence which wee have for the religious observation of the Lords day , but I dare confidently speake it , that out of these you can never evince more ( laying all things together ) to prove the Institution of the Lords day , then I have done for the lawfulnesse of baptizing of Infants ; and I appeale to all learned Readers , whether the many bookes written of late against the Institution of the Lords day , give not as specious and plausible answers to these places alledged by you concerning the Christian Sabbath , as yours are against Infant-baptisme ( although they have received sufficient cleare and solid answers ) yea and tread under their feet all arguments taken from these examples , with as much confidence and scorne , as your selfe doe that which I and others have named for Paedo-Baptisme . And as for the supplement which you bring out of the constant practise of the Churches for the religious observation of the Lords day in stead of the old Sabbath : I earnestly desire you in your next to produce as many of the ancients to beare witnesse to that truth , as I have done in this point for Paedo-Baptisme , and I promise you , you shall receive my hearty thanks among the rest of your Readers ; in the meane time the Reader shall judge whether I have not brought a moity of that for the Baptizing of Infants , which you have done for the Lords day . Further , whether you have not abused your reader in so confident averring that there are no footsteps in Antiquity for Paedo-Baptisme , till the erroneous conceit of giving Gods grace by it , & the necessity of it , to save an Infant from perishing some hundreds of yeers after Christs Incarnation , is easily to bee seene by what I have at large produced in the former part of this treatise . Lastly , your tedious discourse of that dangerous principle of framing additions to Gods worship by Analogies of our own● making without warrant from Gods Word ; I desire you to apply it to them who do so , I no further make use of it , then I find Gods Word to goe along with me : Whether beleevers Infants are confederates with their parents in the Covenant of Grace , comes afterwards to be examined ; the rest of this Section being carping at a phrase or expression which your selfe grant being taken cum grano salis , may passe with a candid Reader , I passe over as worthy of no further answer , onely I adde this one word , that though it bee not safe to reason barely from events of things , yet it well becomes us thankfully to take notice of Gods blessing upon his owne Ordinance , and the more earnestly to contend for that which God is pleased so mercifully to accompany with his grace . In your ninth Section you concurre with mee in condemning it as a wicked practise to separate from ministry and communion in Ordinances , by reason of this difference in opinion , and that the making of Sects upon these grounds is contrary unto Christian Charitie : and I as willingly concurre with you in what you say in the latter part of this Section , that godly Ministers and other Christians should not by harsh usage of their brethren in stirring up hatred in Magistrates and people against them , cast strumbling blocks in their way , thereby to alienate dissenting brethren from them : but for what you say in the middle of this Section , that this is not the evill of Anti-paedo-baptisme ; I answer , I conceive it flowes from the principles which most of the Anti-paedo-baptists do conceive ( though possibly all ( and your selfe for one have not wholly embraced them ) for if you please to take and to compare these three principles of theirs together . First , members are added to the Church by Baptisme , and not otherwise . Secondly , that such as are not baptized according to Christs Institution , their Baptisme is a nullitie . Thirdly , that because the Baptisme of Infants is not clearely held out in the New Testament , it is therefore not warranted by Christs Institution , but contrary to it , and then tell mee what followes lesse then this , that none so baptized are Church-members , & consequently can performe no acts of Church-members , and that therefore our Churches are no true Churches , our Ministry can bee no true Ministry , and therefore a necessitie of separation from us . What you add in the end of this Section , that a passage in one of my Sermons about the hedge which God hath set about the second Commandement hath been one cause of your startling at this point of Paedo-Baptisme . I answer , onely this , had you not bin startled before , there is nothing in that speech could have moved you ; and when once you have manifested that Baptizing of Infants doth breake downe the hedge which God hath made about the second Commandement , I shall bee startled with you , and not till then . In your tenth and last Section , wherein you undertake to answer that passage in my Sermon , that the opinion of the Anabaptists puts all the Infants of beleevers into the selfesame condition with Turkes and Infidells , you answer severall things : wherein I plainely perceive you cannot deny what I affirme , and yet you are loath to grant it : you say , first , Cyprian with his 66. Bishops doth the same , which I have forinerly shewed will not follow out of the words of of that Epistle : secondly , you say , Mr. Rathband pleading that such Children whose Ancestors in any generation were faithfull may lawfully bee accounted within Gods Covenant , grants the same also . But this no wayes followes without extreame wracking those words in any Generation . I suppose your selfe doth not thinke those words , Exod. 20. 5. were intended to intimate that all the children in the world , who came from Adam or Noah were included in the Covenant of grace , nor doe I conceive you beleeved Mr. Rathband to thinke so . For your owne opinion you declare it thus ; 1. You know no warrant to thinke election to reach beleevers children more then unbeleevers children . 2. You know no more promise for them then for the children of unbeleevers . 3. All the likelihood there is , that they belong to Gods election rather then Turkes and Infidels , to be , because they have their parents and the Churches prayers , some generall and conditionall promises , and enjoy the benefit of good instruction and example , which puts them into a nearer possibility to bee beleevers and saved , and experience shewes God frequently continues his Church in their posterity . But this you dare not ground upon any promise made unto beleevers as such , for store you should incurre blasphemy by challenging a promise which God doth not keepe : in that many of the posteritie of godly parents prove very wicked . To all which I answer , first , in generall , that to my understanding you here clearely yeeld the Infants of beleevers to bee in the same condition in reference to the Covenant of grace , which the Infants of Turkes and Indians are in , no more promise for the one then for the other : which so oft as you consider , mee thinkes your fatherly bowels to your owne children should bee moved within you . Secondly , I answer , first , to that of election , your owne speech that experience shewing that God frequently continues his Church among beleevers posteritie , should be one argument to make you thinke Gods election lies more among them then among others , though wee can bee certaine of no one of them in particular . Secondly , what promises are made to beleevers children more then to Turkes , and whether Abrahams promise reach them , shall God willing bee scand in its proper place . Thirdly , as to that which you say , that the children of beleevers are in a more hopefull way , because of their parents prayers , instructions , examples , &c. and some generall and conditionall promises which puts them in a more possibilitie ; I answer , this is nothing to the children which die in their Infancy , nor secondly , any more then children of Pagans enjoy , whose lot may fall to be educated by Christians , but no more promise by your doctrine for the one then the other . Thirdly , whereas you affirme that Generall , Indefinite , and Conditionall promises doe prove that there is a more comfortable likelihood that the children of beleevers are elected by God rather then the children of Turkes . I reply , 1. You doe not expresse what those promises are . 2. I wonder that you should inferre election from conditionall promises . Did God ever say that if you will performe these and these conditions , then I will regenerate you , give you a new heart , and put my spirit within you ? 3. If the promise of regeneration bee not conditionall then you must say that there is some comfortable likelihood that such Infants may bee elected though they are not regenerated , for if there be any thing lesse then regeneration promised , sure there can be no comfortable likelihood of the election of a child gathered from a promise of any thing which leaves a child in an unregenerate estate . But I much admire that speech of yours , where you feare you should incur blasphemy by challenging a promise which God doth not keepe , because many of the children of beleevers prove wicked ; I beseech you tell me , was it not so among Abrahams posteritie ? and yet you grant Abraham had a peculiar promise which wee have not ; might not they without blasphemy plead that promise , notwithstanding that promise , I will he the God of thee and thy seed , was not made good to every one of them ? for it is most cleare by the Apostles discourse in the ninth and eleventh Chapters to the Romans , that God was not the God of thousands of Abrahams seed , either in respect of saving grace , or outward priviledges , for he cast off the Jewes from being his people , and suffered them not to enjoy so much as outward priviledges , but made choice of the Gentiles in their stead ; and yet I hope you will not say that God broke his Covenant with those that had the seale of the Covenant in their flesh ; and yet were rejected not onely from saving grace , but from outward priviledges . Next let us see how you avoid being goared by the three hornes of my Syllogisme . I said , all being left in the same condition , 1. All must be saved . Or 2. all must bee damned . Or 3. God saves some of the Infants of the Turkes , and some of the Infants of beleevers pro beneplacito . After some discourse of the two first of these , you deny the consequence : It follows not ( say you ) God may save some , and those some may bee the Infants of beleevers , and none of the Infants of Turks and Indians . It 's true , a man that will may venture to say so ; and if another will , he may venture to say , That those some , are the Infants of Pagans , and not of Christians : and hee that should say so , hath as good warrant for this , as you have for the other , according to your principle . But what 's this to the question before us ? I said , This opinion leaves them all in the like condition ; One having no more reference to a promise then another . Now if you will avoid being goared by any of these three hornes , you should have shewed , that according to your opinion , there is some promise for some of the Infants of beleevers , though there be none for the Infants of Pagans . But in stead of shewing how your doctrine and opinion leaves them : you tell me what God may possibly doe in his secret Counsell , which is altogether unknowne to us . But I perceive your selfe suspected this answer would not endure the tryall : and therefore you quarrell at that expression of mine , That if any of the Infants , of such as live and die Pagans be saved by Christ ; then salvation by Christ is earryed out of the Church , whereof God hath made no promise . Against this you except ; 1. That salvation is not carryed out of the invisible Church ; though some Infants of Pagans should bee saved by Christ . I answer , it 's true ; and I adde , That if any man shall say , the Devils should be saved by Christ : even that Opinion would not carry salvation out of the invisible Church . But Sir , we are enquiring after the salvation of them to whom a promise of salvation is made . Now when you can prove that God hath made a promise , that he will gather a number , or hath a number whose names are written in the Lambs book , although their Parents never knew Jesus Christ , nor themselves ever live to bee instructed , you may then perswade your Reader to beleeve , that even some of the Infants of Pagans dying in their Infancy belong to the invisible Church : and till then , you must give him leave to beleeve that this answer is brought in as a shift , onely to serve your present need . Secondly , you answer , That men may bee saved out of the communion of the visible Church ; and you instance Abraham called out of Chaldea ; Job in the Land of Vz ; Rahab in Jericho : and you say , Hee that called these , may save some amongst Turkes and Indians out of the visible Church . I answer , I hope in your next , you will a little better explaine your meaning : The Reader will certainly take this to bee your meaning : that as Abraham , Job , and Rahab , were saved out of the communion of th● visible Church in their dayes : so some among the Turkes and Indians may bee saved out of the communion of the visible Church in our dayes . But surely this is not your meaning , you doe not beleeve , that Abraham , Job , and Rahab were out of the communion of the visible Church , though possibly the manner of their calling might bee extraordinary , as afterwards St. Pauls was . Nor doe you beleeve that the Eunuch when he was returned into Ethiopia was out of the Communion of the visible Church ; though his habitation ( at least for a● while ) was not among Christians but Infidels . I am perswaded that you thinke all visible beleevers to bee within the Communion of the visible Church , though possibly they may be hindered from being actuall Members of any particular Church . I will not so much as imagine that you mentioned these three examples , as a Blinde to deceive your uncautelous Reader : and therefore I only desire you in your next , to let us know your meaning plainely : and discover to us this mystery , how men may bee called to fellowship with Jesus Christ , and yet have no communion with the visible Church of Christ . The rest of this Section , wherein you enquire what those promises are which are are made to the seed of beleevers , I shall ( God willing ) give you an account of them in the next part of the Sermon , whither now you call me ; onely I cannot but take notice of your confident brag in the close of this Section , how manfully you have entred my out-workes , and thereby incourage your selfe to scale my walls : You indeed entred , and set up your flag , but I hope it appeares to the indifferent Reader that you are in no great probabilitie of getting any great spoile , unlesse my walls prove weaker then the outworke , which as yet are farre from being taken by you . PART III. NOw wee come to that wherein I rightly placed the strength of my cause , the evidence which the Scripture gives for Infant-Baptisme : which before I proceed in the examination of , I briefly propound to the Readers consideration , that you have this advantage to make your worke have a specious probabilitie , in that the question is concerning Infants , concerning whom there is much silence in the Scripture , and should any man argue against the justification of Infants , by the Theologicall doctrine that is to bee found cleare in the Scripture , how specious a plea might he make , especially if his disputation should bee carried as yours is altogether in the way of making exceptions against arguments , but not positively affirming any thing ? But notwithstanding , by the helpe of God , I hope clearely to vindicate my arguments from your exceptions . My first Argument was , the Infants of beleeving parents are faederati , therefore they must be signati , they are within the Covenant of Grace , therefore are to partake of the Seale of the Covenant . This Argument , because I knew the tearmes of the propositions and the reasons of the consequents would not be cleare at the first propounding , I therefore made no further prosecution of untill first I had cleared five conclusions from which it receives not onely its light , but strength , and from which it ought not to bee separated , because in them I both prove a Covenant and signe initiall , this , first you assault singly , and denying both the propositions you try your strength in this Section against the consequence , and affirme that they who deny the consequence doe it justly , because ( say you ) if they who are faederati must be signati , it must bee so either by reason of some necessary connexion betweene the tearmes , or by reason of Gods will declared concerning the Covenant of Grace : but for neither of these causes ; first , there is no necessary consequence that God gives a promise , ergo he must give a seale , or a speciall signe , Joshuah had none for his promise of bringing Israel into Canaan ; Phinehas none for his , for the Priesthood to continue in his family ; nor secondly , by any declaration of Gods will , Adam , and all the rest to Abraham had none , yea , and in Abrahams time Melchisedeck , Lot , Job ; and for Abrahams family there was no such universall order or declaration of Gods will , for children under eight dayes old , and all the females had no such command , and therefore to have sealed them , would have beene will-worship , and so you conclude here and in many other places of your booke , that it is not being foederati in Covenant which gives title to the seale , but onely the declaration of Gods will to have it so . To which I answer clearely , and first in generall . That concerning the truth of this consequence , the difference betweene you and me is not so much as you would make the world beleeve , wee differ indeed in the interpretation of the word faederati , about what is meant by being in Covenant . I assert , that many are to bee reputed to belong to the Covenant of grace , and in some sense to bee Covenanters though they be not partakers inwardly of the saving graces of the Covenant , for the Covenant of grace containes not onely saving grace , but the administration of it also in outward Ordinances , and Church priviledges , and that according to Gods owne word many are Covenanters with him , or in some sense under the Covenant of grace , who are partakers onely of the outward administrations and Church priviledges ; you allow none to be under the Covenant of grace in any true Gospel sense , but onely such as are inwardly beleevers , justified , sanctified , and partakers of the saving graces of the Covenant . Whether of us are in the right , shall ( God willing ) be tryed out in this dispute ; but as to the truth of the consequence , That all who are in the Covenant of grace , ought therefore to be partakers of th● seale : you acknowledge more then once , or twice , or ten times ; for though you every where dispute that God hath made no declaration of his will concerning baptizing of Infants , yet rotundis verbis , you professe that if you knew an Infant to bee regenerate , you would baptize it . And when I said , Such as have the inward grace , ought not to bee denyed the outward signe : You answer , There is none of the Antipaedobaptists but will grant that proposition to bee true , pag. 142. And the present state of a person is that which gives right to baptisme , pag. 158. It 's granted that ( such Infants ) such as are inwardly sanctified are disciples , and may not be debarred from baptisme ; mark , Infants disciples ; and is not this in plain English , That such as are Covenanters , ought not to be denyed the initiall seale of the covenant ; Now then , if I can prove that not onely such as are inwardly regenerate , but others also , whether Infants or grown men are to bee reputed to belong to the Covenant , and that an externall visible right ( in facie visibilis Ecclesiae ) may be made out for any person or persons , to be by us owned & received as Covenanters with God , you your selfe grant that the seale may be applyed to them ; and whether this bee so , or not , shall ( God willing ) afterwards fully appeare . Secondly , I answer more particularly ; 1. I grant with you that there is no necessary dependance between a promise and a seale , the addition of a seale to a promise is of free grace , as well as the promise it self ; & if God had never given any Sacrament or seal of his Covenant , wee should have had no cause to complaine of him , he well deserves to be believed upon his bare word . Nor 2. did I ever think that by Gods revealed will this Proposition was true in all ages of the Church ; All Covenanters must bee sealed , I carryed it no higher then Abrahams time , when God first added this new mercy to his Church , vouchsafing a seal to the Covenant : And 3. from Abrahams time and so forward , I say it was Gods will , that such as are in Covenant should bee sealed with the initiall seale of the Covenant , supposing them onely capable of the seale , and no speciall barre put in against them by God himselfe , which is apparent in the very first institution of an initiall seale , Gen. 17. 7 , 9 , 10 , 14. Where the very ground why God would have them sealed is because of the Covenant , I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God to thee and thy seed after thee : thou shalt keepe my Covenant therefore ; and this is my Covenant which yee shall keep , every man childe among you shall bee circumcised ; and afterward in the 14. the seale is , by a Metonymia called the Covenant , for that it 's apparent not onely that God commanded them who were in Covenant to be circumcised , but that they should therefore be circumcised because of the Covenant , or in token of the Covenant betweene God and them ; and he that rejected or neglected the seale , is said not onely to breake Gods commandement , but his covenant : so that because the initiall Seale was added to the Covenant , and such as received it , received it as an evidence of the Covenant , or because they were in Covenant : I therefore concluded , that by Gods own will , such as enter into Covenant ought to receive the seal , supposing still that they were capable of it . So that to lay Circumcifion upon Gods command , and the Covenant of grace too , are well consistent together ; for the command is the cause of the existence of the duty ; but the Covenant of grace is the motive to it . 4. Whereas you alledge concerning Melchisedeck , Lot , Job ; we find no such thing that they either received this seale of circumcision , or were tyed to it . I reply , it 's very hard for you to prove that Melchisedeck was then alive ; and had he been alive , he was of an higher Order , and above that Paedagogie . Or in what age of the world Job lived , though hee bee thought to be of the posterity of Esau , and so might have a right to it ( even in your sense ) as descending lineally from Abraham ; however this is a meere negative Argument in matter of fact , which your self know to bee of no validity ; Negative arguments from Scripture are good in matters of faith . I am not bound to beleeve this or that , unlesse it be found in the Scriptures ; but they are not good in matter of fact ; this or that fact is not recorded in the Scripture , therefore I am bound to beleeve it was not done , is no good consequence ; A non scripto ad non factum non valet consequentia . No Scripture saith they were circumcised , ( though very good Authors thinke that Lot and Iob were circumcised , ) nor doth any Scripture say they were not circumcised . As to that you say of Infants under eight dayes old , and of all the females in Abrahams family . I answer to that of Infants , there was a peculiar exemption of them by God himself , whether for any typicall reason , or in regard they were not fit in nature to undergoe so sharp a paine as was to bee indured in Circumcision , before the seventh and criticall day was past , or whether for any other cause , I dispute not ; it is sufficient , God forbad them to have the seale till they were eight dayes old . For the women , they were not subjectum capax circumcisionis , there was in them a naturall impediment against it , therfore could not be injoyned them : and suppose some men among them , or some who turned proselytes to them had not had a praeputium ( as some sort of Eunuchs ) this Ordinance had not reached them ; whether the wisdome of God purposely chose a signe that Women might not be capable of receiving it , for some typicall use , as some conjecture : I cannot tell , it is sufficient that they were not capable of it , & were exempted from it by God himselfe : so that if you please to state the generall Proposition , as you needs must , That all who since Abrahams time are foederati , or covenanters with God , must by Gods own appointment receive the seale of admission into covenant , unlesse they be either uncapable of it , or are exempted by a particular dispensation : This proposition will indure all the shock of your arguments , and remain unmovable . Next you reply to my answer concerning Women among the Jews , I said they were circumcised in the males : this you cast away with scorne , affirming it to be an easie answer , because it 's easie to bee answered . Indeed Sir , you answer it as easily as he who undertooke to answer Bellarmine in one word , and said , Bellarmine thou lyest : so you , it is an insufficient answer to take away the exception against the proposition , and that you might have a little matter to worke upon , you goe to another part of my Sermon , and thence you fetch the word virtually , with which you make your selfe merry putting my proposition into severall shapes and formes ; and in one form ( you say ) it concludes not the thing in question ; in another , it hath 4 termes ; in another , the major is false . Wheras my plaine meaning was , and is , that the women being uncapable of it in their own person , because of their sex , wherein was a naturall impediment , as to this Sacrament , God imposed it onely upon the Males , and yet the women were not esteemed as uncircumcised , being ( as Divines use to expresse in this point ) viris annexae & in iis censerentur qui familiarum capita debebant esse ; and whether this will not be justified , we shall presently inquire . But first give me leave to observe by the way how you pinch me with a point of law , That no man can be said virtually to have that by his Proxie or Atturney , which he might not actually receive himself in his own person . I question whether this be good law , but I am confident it is bad Divinity ; sure we sin'd virtually in Adam , yet we could not actually , though that sin of Adam be ours by imputation . The sun is virtually hot , yet Philosophers say it 's not actually . And the Jews of old offered to God such things by the hands of the Priests who were their Proxies in that work which they might not offer in their own persons : yea , and received such things by the hand of the high Priest ( who bare their names in the most holy place ) which they might not receive in their owne persons immediately : and the Saints now in this world do virtually , and quoad effectum juris , receive some such priviledges in Christ their Advocate , who in their right , is at Gods right hand , which here they are not capable of receiving immediately in their own persons . I also obiter desire you to remember this expression of yours , That it had beene a sinne for a child to have been circumcised after the eighth day was past . And try how you will reconcile this with an opinion of yours delivered elsewhere ; viz. That circumcision might bee administred oftner then once ; surely those other times must be after the first eighth day . The other fault you note in my argument , is , That I conclude of a signe of the Covenant indefinitely , and not of Baptisme onely ; whereas the Lords Supper is also a signe of the Covenant ; which yet you thinke I will say is not to bee delivered to them , because not appointed for them : I answer , I clearely in my Sermon shewed this Proposition onely to be meant of the initiall sign , and not of the other ; and I am confident your self , who durst baptize an Infant known to you to be regenerate , durst not yet give the other Sacrament to it ▪ because more is required to make one capable of that Sacrament , then is required to make them capable of Baptisme : a regenerate Infant you thinke is capable of this : but besides regeneration , I am sure you will grant , That an examination of a mans selfe , and an ability to discern● the Lords body , is required to make one capable of that . Now let us see how you avoid my proofes , That the Women were circumcised in the men . My first was , That the whole house of Israel are in the Scripture said to be circumcised . You answer , That by the whole house of Israel must not be meant all , but the major part , or the most confiderable part . But Sir , doe you imagine that any of your judicious Readers can be satisfied with this answer , when ( you know well enough ) that the Circumcision is put for the Church and people of God , in opposition to the uncircumcised that is , al the rest of the world who are not the people of God. When Peter was to go to the Circumcision , & Paul to the Gentiles to preach the Gospel ; does not circumcision include the Women Jews , as much as the men , in opposition to the Gentiles ; as well as the word Gentiles includes the women Gentiles as well as the men , to whom Paul was sent ? Gal. 2. 8. 9. Surely it must needs be granted , that not onely the major , or nobler part , but the whole Nation of the Jewes , both men and women are there meant by Circumcision , which could not have been , if in some sense they were not to bee accounted Circumcised . Secondly , I argued thus , No uncircumcised person might eate the Passeover : Ergo , Their women might not have eaten it , if in some sense they had not been circumcised . Your answer is , This is to bee limited pro subjecta materia , none that ought to be circumcised might eate the Passeover , unlesse they were circumcised . But this answer is altogether insufficient . For , 1. Where is this distinction of yours found , or founded in the Word of God ? other distinctions about eating the Passeover , are clearely found , the cleane might eate it , the unclean might not eat it , the circumcised might , the uncircumcised might not : but of your limitation there is altum silentium . 2. I demand further , where is there any command or institution for women to eate the Passeover , ( more then for Women now to eate the Lords Supper , ) unlesse it bee founded upon Circumcision ? yet in practice we know they did eate it ; and if they eate it not as ci●cumcised persons , tell me by what right they did it . If you say they were included in the houshold , Exod. 12. 3 , 4. Every houshold was to eate the Paschall Lambe , and there was no exception of women . I reply , first , grant but the same consequence , that when wee read so frequently in the new Testament , that whole housholds were baptized , & no exception of children , that therefore all the children in those housholds were baptized , and this controversie is quickly ended But I adde further , it is not said that the whole houshold shall eate it , for all uncircumcised persons were forbidden to eat it , & none but circumcised persons had any warrant to eat it . Yea further , suppose some words in the institution should reach the Iewish women , yet how doth it reach the women Gentiles , who should prove Proselytes to them ? for Exod. 12. 48 , 49. there is order taken for the male stranger , Let all his males be circumcised , and then let him come neare and keep it ; but there is not any word that takes order for the strangers females . I hope by this time it appears that your exceptions against the consequence of my Argument have no weight , they are foederati ; therefore they are to be signati . Next come we to examine the truth of the Antecedent which I manifested in those five Conclusions opened in my Sermon : The first whereof is this , That the Covenant of Grace , for substance , hath alwayes been one and the same , both to the Jewes and Gentiles . This first conclusion you grant ; and therefore there were no need to have stayed the Reader any further about it ; were it not that some of your exceptions doe almost recall your grant : If it bee in substance the same , though you should reckon up a thousand accidentall and locall differences , it were nothing to the purpose : but the first doth almost recall it ; wherein you charge me to carry the narration of the Covenant made with Abraham , Gen. 17. as if it did onely containe the Covenant of Grace in Christ ; whereas it is apparent ( say you ) out of the Text , that the Covenant was a mixt Covenant , consisting of temporall benefits , the multiplying of Abrahams seed , possession of Canaan , the birth of Isaac , besides the spirituall blessings . To which I reply , I meant so indeed , and so I plainly expressed my selfe , that all the difference betwixt the Covenant then made with Abraham , and the Covenant made with us , lies onely in the manner of the administration of the Covenant , and not in the Covenant it selfe . The Covenant it self in the substance of it holds out the same mercies , both spirituall and temporall , to them , and to us : Godlinesse having all the promises both of this life , and that which is to come ; and that they , and we have our right to all these promises upon the selfe same condition : earthly things indeed were to them promised more distinctly and fully , heavenly things more generally and springly then they are now to us ; and on the contrary , spirituall things are more fully and clearely promised to us then to them ; and earthly promises more generally and sparingly : And that these temporall benefits which you mention , viz. multiplying of Abrahams seed , the birth of Isaac , and possession of Canaan were all of them administrations of the Covenant of grace , they were figures , signes , and types of spirituall things to be enjoyed both by them and us . These things I not onely asserted , but proved in my Sermon . If you think otherwise of these earthly blessings , I desire you to explain your meaning in your next . If you mean no more then this that all these temporall blessings were promised and given as flowing from the promise of Christ , and were subservient to it , or were but types and shadowes of it , you meane no more then what wee all grant , who yet deny any more mixture in the Covenant made with Abraham for the substance of it then there is in that made with us : and that the difference lies onely in the manner of administration . But I confesse I suspect you have a further meaning , not onely because you here mention the temporall blessings before the spirituall , and call the land of Canaan the Covenant made with Abraham , but especially that expression which you owne from Cameron , that Circumcision did primarily seale the temporall promise , and signified sanctification but secondarily ; what your meaning is in this expression , I cannot tell , it hath an untoward looke , as if the meaning were , that God did primarily and chiefely , in a Covenant of Grace founded in Christ ( wherein himselfe promises to bee their portion ) intend in the seale of it to ratifie temporall blessings which onely concernes vitam animalem ; now that the Seale ( I say ) of this Covenant should primarily , and chiefly give evidence to such a porton which a people may enjoy , with whom God never made a Covenant to be their God , is so grosse a thing to imagine of God , and so expressely contrary to the word , that untill you owne it , I will not impute it to you , although I know the Anabaptists in Germany shame not to say , that the Covenant made with Abraham was a meere carnall thing , and had nothing to doe with eternall life . As for that expression of the learned Cameron that Circumcision did primarily seale the earthly promise , &c. if by primarily hee meant immediatly , though not chiefly , that it sealed these things first in order , as they were types of spirituall things , it may then passe ●um gran● salis , but if by primarily be intended principally , that Circumcision did chiefly seale earthly blessings , the opinion is too unsavory to be received : and whereas he , ( and you with him ) say that Circumcision did thus primarily seale the earthly part of the Covenant , I desire to know of you what Scripture ever made Circumcision a Seale of Canaan ; wee have expresse Scripture that it sealed the righteousnesse of faith , whereby he was justified , but I no where read that i● sealed the Land of Canaan . Whereas you say , though the promises were types of spirituall and heavenly things , yet the things promised were but carnall and earthly , as the sacrifices were but carnall things , though shadowes of spirituall : I reply , all this is true , but this belongs to the administration of the Covenant ( as was said before ) but makes it never a whit the more a mixt Covenant for the substance of it ; the Covenant then was more administred by carnall things then it is now , and yet the administration of the Covenant even now also hath some carnall promises , and priviledges as well as then , as the externall ordinances of the Gospell , Baptisme and the Lords Supper ; and wee as well as they have in the Covenant of grace , the promise of this life , and of that which is to come : and so you may , if you will , call ours also a mixt Covenant , consisting both of temporall and spirituall blessings ; and as among them some who were in Covenant did partake onely of the temporall part , and never were partakers of the spirituall , others of them were partakers of the spirituall part also ; even so now , some partake of the externall and carnall part onely , whilst others partake of both : this you must grant to be true , unlesse you will maintaine that none are now members of the visible Church , but onely Elect and true beleevers . Secondly , you except against mee that when I said the manner of administration of this Covenant was first by types , shadowes , and sacrifices , &c. it had beene convenient to have named Circumcision , that it might not be conceived to belong to the substance of the Covenant : I reply , first , this is a very small quarrell , I added , &c. which supplies both Circumcision and other things . Secondly , you know the Covenant of grace was administred by sacrifices and other types before Circumcision was instituted . Thirdly , whereas I said there were some Proselytes in the Jewish Church who were but selfe-justiciaries , carnall and formall professors , who are yet in the Scripture called Abrahams seed , you answer I call them so without the warrant of Scripture , as you conceive : to which I reply , my words were that there was another sort of Abrahams seed who were onely circumcised in the flesh , and not in the heart , who though they were borne of Abrahams seed , or professed Abrahams faith , and so were Iewes facti , though not nati , yet they never made Abrahams God their portion , but rested in somewhat which was not Christ , &c. and so were to perish with the uncircumcised . This you doe not here deny to bee true , onely you would have me shew where the Proselytes were called Abrahams seed ; I reply , had I mentioned no proselytes at all , but onely said there were some in the Church of the Iewes , who were visible members , and partakers of outward Church-priviledges , and yet were not inwardly godly , nor partakers of the spirituall part , and that these were called Abrahams seed as well as others , it had been enough for my purpose . I named not Proselytes to adde any strength to the argument ; and because they are called Gods people , I feared not to call them Abrahams children by profession , and never expected to have met with a quarrell for calling them who joyned to the Church of Israel by that common name whereby the Church members were called , viz. the seede of Abraham or the children of Israel : and could no place of Scripture be produced where proselytes are expresly called by this name , the matter were not tanti . But if it were a thing of any moment , it would be no hard matter to produce evidence sufficient to prove that proselytes were called Israelites and the seed of Abraham , as Acts 2. 10. and 22. compared , Act. 13. 26. compared with Verse 43. but I forbeare . You go on and accuse me , that herein I joyne with Arminius , who saith , there is a seed of Abraham mentioned , Rom. 4. 9. 10. Gal. 3. Gal. 4. who seeke justification and salvation by the workes of the Law , and that hee makes this the ground of wresting that Scripture , and that Mr. Bayne upon Ephes . 1. sayes that the seed of Abraham without any adjoyned is never so taken : I reply , you give an high charge , but a weake proofe ; I said there was a sort of proselytes who were the seed of Abraham by profession onely , or outward cleaving to the Covenant , who though they professed Abrahams faith , yet did not place their happinesse in Christ , or make choyce of Abrahams God for their all-sufficient portion . Sir , is this to joyne with Arminius in his interpretation of the ninth to the Romans ? 1. How doe you prove that Arminius meanes the words which you cite , of Jewish Proselytes ? Nulli filii carnis censentur in semine , saith Arminius ; doth hee meane that no proselytes were the seed of Abraham according to the flesh ? if so , I beleeve acute Mr. Bayne would have been more wary then to have opposed him in that point . Nay Mr. Bayne in the very selfe same page which you quote , having set downe Arminius his two conclusions . ( 1. The children of the promise are reckoned for the seed . 2. The children of the flesh are not reckoned for the seed ; ) passes his judgement upon them in these words , Page 140. The Conclusions are true , but not pertinent to this sense , for the children of the flesh here , are those onely who in course of nature came from Abraham . But you very wisely mention neither of these Conclusions of Arminius , you thought it more for your advantage to fasten upon some other proposition laid downe by Arminius , and as you set it downe it runs thus : There is a seed of Abraham , qui per opera legis justitiam & salutem consequuntur ; I was much amused at the words . I know Arminius saith , Deus ex promisse ac debito dat vitam aeternam operanti , but he meanes it not of the workes of the Law ; and therefore I wondered to see opera legis in your proposition ; but the word which puzled me most , was consequuntur . Sir , let me intreat you to correct your booke , there is no such word as consequuntur in Arminius his exposition , and it doth not agree with your own exposition , for consequuntur justitiam , is by you translated ; Follow after righteousnesse . I have perused Arminius , ( with whom you say I joyn ) and Mr. Bayne , from whom you say I say I differ , and I shall give an account of both to the reader . First for Arminius , his words are these , Filii carnis Apostolo hoc loco sunt , qui per opera legis justitiam & salutem consectantur , not consequuntur : so that the question between Arminius and Mr. Bayne , is , whether in that place , namely , in the 9 to the Romans , the Apostle by children of the flesh , doe meane such as seek righteousnesse by the Law ? Hoc in loco , saith Arminitor , the phrase is to bee so interpreted in this place ; No , saith Mr. Bayne , it is not to bee taken so in this place , though it may be taken so in other places : I shall set down Mr. Baynes his own words , that the Reader may see how grossely you have abused me ; For though ( saith Mr. Bayne ) children of the flesh in some other Scripture , doth note out justiciaries , seeking salvation in the Law , yet here the literall meaning is to be taken , a child of the flesh , being such a one as descendeth from Abraham according to the flesh . Good Reader observe , 1. That I was not expounding the 9 to the Romans ; and therefore did not at all meddle with the question between Arminius and Mr. Bayne . 2. I am cleared by Mr. Bayne himself , whom Mr. Tombes produced against me . 3. The words which cleare me , are within six lines of those words which Mr. Tombes cites against me : whether Mr. Tombes be guilty of negligence or falshood , I leave to your judgement . 4. The errours of Arminius are many in the place cited , and I joyne not with him in any one of them . First , I doe not conceive that by [ Word ] Rom. 9. 6. the Jews meant the legall Covenant , but the word of promise , or else the Apostle had not answered directly , v. the 9. Secondly , by the word [ Seed ] was meant the children of the promise , the elect , Rom. 9. 8. as Mr. Bayne , nay Arminius confesses ; onely Arminius saith that they were elected upon Gods forefight of their faith ; an Opinion wch I detest , as being injurious to the free & effectuall grace of God. I need not instance in any other errours , only draw this Corollary , if God did fulfil this promise made to the seed of Abraham , though God did reject so many of his seed ( that had the token of the Covenant in their flesh ) not onely from salvation , but from the partaking of outward priviledges , from the dignity of being accounted his people any longer : then God may reject many of the seed of beleeve●s now under the Gospel , though baptized , not onely from salvation , but from all Church-priviledges besides baptisme , and yet make good his promise sealed in baptisme , in which he engageth himselfe to be the God of beleeving Christians and their seed . Fourthly , Mr. Tombes speaks of Abrahams seed by celling , and saith that promise , [ I will be the God of thy seed ] was made good to Abraham in the calling of the Gentiles , pag. 43. Now Mr. Tombes will not say that all the Gentiles were made partakers of an inward calling , the Gentiles then which had but an outward calling , are the seed of Abraham onely by profession say I , because they are of the same profession with the spirituall seed of Abraham , who are inwardly called . If Mr. Tombes say that it is better to term them seed by calling , then seed by profession ; if it bee but an outward call , where lyes the difference ? Fifthly , Mr. Bayne and Arminius are agreed , that by the seed of Abraham , Rom. 9. 8. is meant the elect onely , Omnes filii promissionis censentur in semine , nulli filii carnis censentur in sentine , saith Arminius . Sixthly , the principall difference between Mr. Bayne and Arminius , is , that this elect seed was elected upon Gods foresight of their faith , as Arminius would have it ; but I joyne with Mr. Bayne in detesting this opinion , as injurious to the free and effectuall grace of God : and Mr. Bayne joynes with me , in confessing that in some places of Scripture they who seek to bee justified by the Law , are termed children of the flesh . To conclude this of Arminius , I wonder you should seek to cast an odi●● upon my expression ( as you do here and severall other times ) by saying it's a joyning with Arminius , when you know well enough that you joyne not onely in an expression or two , but in this your very doctrine of opposing Paedo-baptisme , with that monster Servenus , and other like him . Lastly , you are much more stumbled and offended that Mr. Blake should say , There yet remaines in the Church a distinction of Abrahams seed , some borne after the flesh , some after the spirit ; and that both these have a Church interest , or a 〈◊〉 bright to Church priviledges ; and that ●ee for this alledged Gal. 4. 29. even so it is now , &c. I reply , for my part I as much wonder at your calling these passages very grosse , for though it bee granted , 1. That the Apostle shews Ishmael to be intended as a type of civill justiciaries who sought righteousnesse by the law . Yea , and 2. that these persecuted the true Church , who sought justification by Christ . And 3. That they are cast out from being heires , never to partake of the spirituall priviledges of the Covenant ; yet because it is apparent that even these ( who Paul said were typified by the son of Hagar ) had a visible standing in the Jewish Church , and were partakers of outward Church priviledges , and were the same of whom Paul speaks , Rom. 10. 3. Who being ignorant of Gods righteousnesse , and going about to establish their own righteousnesse , have not submitted themselves unto the righteousnesse of God. And that in the same place Paul himself saith , even so it is now , ( even in the Church of Gallatia it was so ) and Paul by this Doctrine laboured to make them better . ) I see not why Mr. Blake might not use this as an argument , that some have a visible Church membership , and ought to partake of outward Church priviledges , notwithstanding they will not have the inheritance of children , unlesse they repent . The thing which I conceive offends you in his expression is , that hee thinkes there is a fleshly seed of Abraham : but I know no reason of stumbling at that phrase , since by flesh is there intended any thing which is our own , whatever we put confidence in , and leane upon , as that which may commend us to God ; whether our birth , or parts , our understanding , or morall vertue , yea , or our Religious duties , and performanc●s , all are but flesh ; and this St. Paul plainly signifies , Phil. 3. 3 &c. We are the Circumcision which worship God in the spirit , and put no confidence in the flesh , and in the verse following he tells you what he meant by flesh , viz. his birthright , his circumcision , his unblameable conversation , &c. And might not Mr. Blake safely say , there is still a seed of these who are visible members ? My second conclusion was to this effect , Ever since God gathered a distinct number out of the world , to be his Kingdome , Citie , Household , in opposition to the rest of the world , which is the Kingdome , Citie and Household of Satan ; Hee would have Infants of all who are taken into Covenant with him , to bee accounted his , to belong to him , to his Church and family , and not to the Devills . So much weight lies upon this Conclusion , and it so neerely concernes you to make at least a shew of overthrowing it , that in 40 Pages and upward you try all your wits , and artifices to shake the strength of it , by scornefull speeches , by clouding and darkning what was expressed plainely , by framing senses , and confuting what was never asserted nor intended , by Bringing in at the by , opinions of other men , and disputing against them , by alledging the Testimonies of some eminently learned men , when they are nothing to the purpose in hand , and by seeking to elude the strength of my arguments : In all these I shall attend you , and endeavour to cleare what you would seeme to have obscure , briefly to passe over what is impertinent , and chiefly buckle with you in that which concernes the cause in hand . First , you tell me this conclusion is a b●●kin , that may bee put on either leg , right or left , exprest so ambiguously that you know not in what sense to take it . Truely Sir , you take a course to make it seeme so : I knew a man in Cambridge that went for a great Scholler , whose remarkable facultie was , so to expound a Text , as to make a cleare Text darke by his interpretation ; even thus have you dealt with a plaine Conclusion , you bring first , three sorts of senses , then you subdivide them , and under each of them bring severall Imaginable senses , foure or five under one head , five or six under another head , and then blame me that I have not distinctly set down● in which of these senses , Infants of Beleevers belong to the Covenant , whether in respect of Election , or of a promise of grace in Christ , whether potentially , or actually , whether they are so to bee accounted by an act of science , or faith , or opinion , and that grounded on a rule of haritie , or prudence , or probable hopes for the future ; thus you expresse your skill in multiplication of senses : But I reply , that hee that runs may reade my sense , and with the tenth part of the paines you have taken to fasten a sense upon it , which I never thought upon , might confidently have concluded that I meant of a visible priviledge in facie visibilis Ecelesiae , or have their share in the faedus externum , which my words plainely enough held forth when I spake of Gods separating a number out of the world to be his Kingdome , Citie , Household in apposition to the rest of the world which is the Devills Kingdome : and afterwards in the same Conclusion , God having left all the rest of the world to bee visibly the Devills Kingdome ( although among them many belong to his invisible kingdome as being of the number of his elect ) he will not permit the Devill to come and lay visible claime to the off-spring of those who are begotten of the children of the most High , is not this plaine enough ? that as all they who by externall vocation , and profession joyne to the Church of God , ( though few of those many so called are elected ) have a visible right to bee esteemed members of the Church & Kingdom of God , ( which is a visible Corporation , distinct , and opposite to the rest of the world , which is visibly the corporation and kingdom over which the Devill doth reign ; ) So God would have their children , even while they are children , to enjoy the same priviledge with them : what Delian Diver is there any need of , to fetch up the meaning of this ? But that you may no longer complaint of not understanding my sense , I say plainly , The Covenant of grace is sometime taken strictly , sometime largely ; as it is considered strictly , it is a Covenant in which the spirituall benefits of justification , regeneration , perseverance , and glorification are freely promised in Christ . Secondly , as the Covenant of grace is taken largely , it comp●●hendss all Evangelicall administrations which doe wholly depend upon the free and gratious appointment of God , and this administration is fulfilled according to the counsell of Gods will ; sometimes it was administred by his appointment in type● shadowes , and other legall Ordinances ; this Covenant of administration , God said , Z●●●ary 11. 10. h●● did 〈◊〉 with the people of the Jews , and at the death of Christ hee did wholly evacuate and abolish , and in stead thereof brought in the administration which wee live under , where also hee rejected the Jews or booke them off from being his people in Covenant , and called the Gentiles , and graffed them in ram●rum defractorum locum , into the place of the branches broken off , as your selfe page 65. doe with Beza rightly expresse it . Now according to this different acceptation of the Covenant are men differently said to bee in covenant with God , or to be members of his Church and family ; some are mysticall members by inward grace , the inward grace of the Covenant being bestowed upon them , being made new creatures , &c. others are members in regard of the externall and visible aeconomy ; accordingly among the Jewes some were said to bee Abrahams seed according to the promise , and not onely after the flesh , who had the Circumcision of the heart as well as that which was outward , others were Jewes in propatulo , Jewes onely in foro visibilis ecolesia : and in like manner is it under the Evangelicall administration in the Christian Church , some are in Christ by mysticall 〈◊〉 , so as to bee regenerate , &c. 1 Cor. 6. 17. 2 Cor. 5. 17. others are said to bee in Christ by visible and externall profession , as branches which beare no fruite , Iohn 15. 2. and these also are called branches of the Vine , though such branches , as for unfruitfulnesse shall at last bee cut off and cast away ; and often times tells us many are called , but few are chosen : Unto both these do belong great priviledges , though the priviledg●● of the one be saving , & the other not , as shall by and by appeare . Furthermore , according to this different notion of the Covenant grounded upon the different manner of mens being in Christ , there are also different S●ales belonging unto the Covenant ; some peculiar and proper onely unto those who are in Covenant spiritually , a quo●d substantiam et grati●● fae●●ris , as the testimony and Seale of the Spirit , 2 Cor. 1. 2● . Ephes . 1. 13. 14. 30. Rom. 8. 16. others common and belonging unto all , who are in the visible body and branches of Christ the Vine in any relation , and so in Covenant quoad 〈…〉 , till by scandalous 〈◊〉 which are 〈◊〉 with that very outward dignitie and profession they cut themselves off from that relation , and such are the visible and externall Seales annexed to the externall profession among Christians , as the Jewish Seales were to those who were Jewes externally . When therefore I say , they are visibly to bee reckoned to belong to the Covenant with their parents , I meane looke what right a visible pr●fessor hath to bee received and reputed to belong to the visible Church , qu● visible professo● , that right hath his child so to bee esteemed : now all know the spirituall part and priviledges of the Covenant of grace belongs not to visible professors as visible , but onely to such among them who are inwardly such as their externall profession holds out , but yet there are outward Church-priviledges which belong to them as they are visible professors , as to be reputed the sonnes of God , Gen. 6. 1. the sonnes of God saw the daughters of men , Deut. 14. 1. ye are the children of the Lord your God ; and Paul , writing to a visible Church , Gal. 3. 26. saith , yea are all the children of God by faith in Christ Jesus , ( yet I suppose you doe not thinke that all the Galatians were inwardly so ) so likewise to bee reputed children of the kingdome , Matth. 8. 12. the children of the kingdome shall bee cast out , the children of the Covenant , Act. 3. 25. yee are the children of the Covenant which God made unto our fathers , and many other of their priviledges which belong to them , who are Israelite● in this sense , viz. being by such a separation and vocation the professed people of God ( though they were not all heires of the spirituall part of the Covenant ) Saint Paul reckons up in severall places , as Rom. 9. 4. to them pertaineth the adoption , even to the body of that people ( not a spirituall adoption , but the honour of being separated and reputed to bee the children of God , Deut. 14. 1. ) and the glory , and the covenants , and the giving of the Law , and the service of God , and the promises ; yet of these Paul saith , they were not all children of Abraham , when he speaks of the spirituall seed . So likewise Rom. 3. 1. afte● Paul had shewed Rom. ● . that nothing but faith and inward holinesse gave right to the spirituall part of the Covenant , and that all the externall priviledges of the Jewes , who were onely Jewes in propatulo , Jewes outwardly , were nothing to justification before God , hee then propounds this question , Cap. 3. 1. What advantage then both the Jew , or what profit is there of Circumcision ? what priviledge or gaine is it to bee a visible professor , a visible member of the Jewish Church ? hee answers , the advantage is great many wayes , and instances in this one particular , that the Oracles of God were deposited to them , the custody and dispensation of his Ordinances , which they might use as their owne treasure , and thereby learne to know and feare him , ( therefore it is called their Law , John 8. 17. It is also written in your Law ) when the rest of the nations all that while were without God in the world , and received the rule of their life from the Oracles of the Devill , according to that of the Psalmist , Psal . 147. 10 , 20 He shewed his word to Iacob , his statutes and his judgments to Israel , hee hath not dealt so with any nation , and as for his judgements they have not knowne them : So Deut. 33. 4. The Law is called the inheritance of the Congregation of Iacob . And although it bee true that these visible and externall priviledges will end with the greater condemnation of them who live and die in the abuse of them while they rest in Cortice , in the outward thing it selfe , and labour not after the spirituall part , yet the priviledges themselves are very great . It is no small mercy to have a membership or visible standing in that societie where salvation is ordinary , this our blessed Saviour told the woman of Samaria , Iohn 4. 22. Salvation is of the Iewes , this was the priviledge which the Church of the Jewes had above the Samaritans , that salvation was to bee found in their way , and God in his wisedome hath so ordained it to have his visible Church made up of such , I meane so , as to have some of them inwardly holy , and others of them by externall profession onely , for this reason among many others , that there might bee some who should from time to time bee converted by the Ordinances dispensed in his Church , as well as others , who should be built up , that the Pastors which hee sets up to feed his flocke , should not onely bee nursing fathers to build up , but also fathers to beget sonnes and daughters to him : and though all are bound de jure to bee inwardly holy , who joyne to the Church , yet would hee have his Church admit those who professe their willingnesse to bee his , that hee by his discipline might make them inwardly such as they externally professe themselves and as yet are not in truth , as into a Schoole are admitted not onely such as are actually learned , but such as are dedicated to be learned , not onely quia docti , sed ut sint docti : and who ever will deny this , that there are some rightly admitted by the Church to visible membership , who onely partake of the visible priviledges , must deny , that any are visible members who are not inwardly converted , which I thinke you will doe , but lest you or any other should , I shall at the present back it onely with that speech of the Apostle , Rom. 11. where Paul speakes of some branches grassed into the Olive , and afterwards broken off , not onely the Iewes whom hee calleth the naturall branches were broken off , but the Gentiles also ; the Gentile Churches who were graffed in in their roome , and were made partakers of the roote and fatnesse of the Olive , even they also may bee broken off if they beleeve not , and God will no more spare these branches then hee did the other ; now this cannot bee meant of any breaking off from the invisible Church , from partaking of the spirituall roote and fatnesse of the Olive , from this neither Jew nor Gentile are ever broken off , it were Arminianisme to the purpose to affirme the contrary , it must therefore bee meant onely of a visible standing and externall participation of Church-priviledges ; and if you thinke otherwayes , that none of old were , nor now are visible members of the Church , or had right to externall Church priviledges , unlesse they were inwardly sanctified ; I beseech you in your next , to cleare this , and open our eyes with your evidence that wee may see it with you , and in stead of leading your Reader into a ma●e by framing multitudes of senses & the like , produce some solid arguments to shew , and prove that no other but true beleevers , may in fore visibi●●● Eccl●siae , bee reckoned to belong to the Church and people of God. But I suppose in this particular , you will hardly deny a lawfulnesse of admitting men into a visible communion upon a visible profession , and that rightly , even by a judgement of faith , though their inward holinesse be unknown to us ; for so much you grant , pag. 159. and if by a judgement of faith a Minister as Gods Steward may dispence the seale of the Covenant of grace , and not stay from applying the seale to him , who makes an outward profession , because wee have not a Spirit of discerning , to know them to bee reall beleevers ; then it undeniably follows , That some may rightly be accounted to belong to the Church of God , and Covenant of grace , beside reall beleevers , which is as much as I need , to make my sense and meaning in this Proposition to passe for currant . And truly Sir , whoever will grant that a Minister in applying the seale , must doe it de fide , in faith , being assured he applyes it according to rule ; must either grant such a right as I plead for , that many have right to bee visible members , and bee partakers of the externall administration of Ordinances , though they be not inwardly sanctified ; or else hee must by revelation be able to see and know the inward conversion of every one hee applyes the seale unto ; for certainly hee hath no written Word to build his faith upon , for the state of this or that man. And for my own part , when once you have disproved this , that there is such a visible membership and right to externall administrations as I have here infisted upon , I shall not onely forbeare baptizing Infants , but the administration of the externall seale to any , what profession soever they make , untill I may bee de fide assured , that they are inwardly regenerate . This then was and is my meaning , when I say , That Infants of believers are confederates with their Parents ; that they have the same visible right to be reputed Church-members , as their Parents have by being visible Professors ; and are therefore to be admitted to all such external Church-priviledges as their Infant age is capable of ; and that the visible Church is made up of such visible Professors and their Children , that the invisible takes in neither all of the one , nor the other , but some of both . Whereas therefore you say you are at a stand to finde out what my meaning is , and know not what to deny , or what to grant : and again , pag. 45. You are at a stand whether I meane they are to bee taken in with their Parents into Covenant , in respect of saving grates ; or the outward priviledge of Church-ordinances . I beseech you stand no longer doubtfull of my meaning , I meane of them , as I meane of other visible Professors , they are taken into Covenant both ways respectively , according as they are elect , or not elect , all of them are in Covenant in respect of outward priviledges the elect over and above the outward priviledges , are in Covenant with respect to saving graces ; and the same is to bee said of visible members , both Parents and Infants , under the New Testament , in this point of being in Covenant , as was to be said of visible members , in the former administration , whether Jewes and their children , or Proselytes and their children . I endeavour in all this to speak as clearly as I can possibly , not onely because you say you are oft at a stand to pick out my meaning ; but because this mistake runs through your whole book , that none are to be reputed to have a visible right to the Covenant of grace , but onely such as partake of the saving graces of it . Now I proceed with you . When I say , That God would have beleevers children reputed to belong to his Church and family , and not to the devills . You answer , That you feare I use that expression ( of not belonging to the Devills Kingdome ) to please the people . But Sir , why doe you judge my heart to intend amisse , in using an expression which your self cannot mislike ? I have more cause to think you use all these words ( it cannot be denyed but God would have the Infants of beleevers in some sort to be accounted his , to belong to him , his Church and family , and not to the Devills . And againe , it is true in facie visibilis Ecclesiae , the Infants of beleevers are to bee accounted Gods , &c. ) onely ad faciendum populum , to please the people , because this is not your judgement ; for when you speake your full meaning and sense of this point , you professe you know no more promise for them in reference to the Covenant , then to the children of Turkes : And even here you onely grant them a nearer possibility to belong to the Covenant of grace then the children of Infidels have : therefore in your judgement they are not now actually belonging to it , but onely in a possibility : so that though they may be accounted to belong to the Kingdom of God potentially , yet ( by your doctrine ) they belong to the Kingdom of the Devill actually ▪ and all this charitable opinion which here you expresse toward them , dontaines no more then is to be allowed to the child of a Turk , if born among Christians ; especially , if a Christian will take it , and bring it up in Christian Religion ; and by what may we ground any probable hopes they will actually receive the profession of Christ , since by your rule there is no promise , no externall Covenant ? why may I not have as good hopes of Heathens children , if Gods promise helpe not here ? But say you , To make them actually members of the visible Church , is to overthrow the difinitions of the visible Church , that Protestant Writers use to give ; because they must be all Christians by profession . I reply , it overthrows it not at all , for they all include the Infants of such Professors ▪ as the visible Church among the Jewes did include their Infants , male ( and female too , lest you say that Circumcision made them members : ) I adde also , Baptisme now ( as well as Circumcision of old ) is a reall , though imp●i●●● Profession of the Christian Faith. But ( say you ) Infants are o●ly passive , and doe nothing whereby they may bee denominated visible Christians . I answer , even as much as the Infants of Jewes could doe of old , who yet in their dayes were visible members . Yea ( say you ) further it will follow , That there may bee a visible Church which consists onely of Infants of beleevers . I answer , no more now then in the time of the Jewish Church ; it 's possible , but very improbable , that all the men and Women should dye and leave onely 〈◊〉 behind● them , and it 's farre more probable that a Church 〈…〉 Anabaptists why may consist onely of Hypocrit●● ▪ Againe , you affirme , We are not to account Infants to belong to God , either in respect of election or promise of grace , or presen●● 〈◊〉 of in being in Christ , 〈◊〉 ●state by any act of 〈…〉 with in a particul●● revelation , because there 〈…〉 declaration of God , that the Infants of pris●●● 〈…〉 all or some , either are elected to life , or in the Covenant of grace in Christ , either in respect of present in-being , or future estate . To which I answer briefly , though all this bee granted , if meant of the spirituall part of the Covenant onely , yet this makes nothing against that visible membership which I plead for . Yea , I re●ort the argument upon your selfe , and dare boldly affirme , that by this argument , no visible Church , or all the visible Professors of any Church are to be accounted to belong to God either in respect of election from eternity , or promise of grace , or present state of in-being in Christ , &c. without a particular revelation , because there is no declaration of God that the present visible Professors are indefinitely all , or some , either elected to life , or are in the Covenant of grace in Christ , either in respect of present in-being , or future estate : look by what distinction you will answer this , for visible Professors who are growne men , the same will serve for the Infants of beleevers . In the next place , you make a digression against an expression of Mr. Cottons , which you thinke necessary to do , because you f●●de many are apt to swallow the dictates of such men as Mr. Cotton is , without examination ; he affirmed , the Covenant of grace is given to Christ , and in Christ to every godly man , Gen. 17. 7. and in every godly man to his seed ; God will have some of the seed of every godly man to stand before him for ever : against this you except many things , and according to your usuall course , you frame many senses , of the Covenants being given to every godly man and his seed ; some whereof are so absurd , as no charitable man can imagine ever came in Mr. Cottons thoughts , That every godly man should be to his seed , as Christ to every godly man ; which in truth ( as you say ) would be little lesse then blasphemy . But I shall give you this short Reply , that I take Mr. Cottons meaning to be , that looke as Abraham , Isaac , and Jacob , and other godly Jewes were to their seed , in respect of the Covenant ; that is every godly man to his seed now ; except onely in such things wherein those Patriarchs were types of Christ , in all other things wher●in God promised to be the God of them and their seed , godly parents may plead it as much for their seed 〈◊〉 , as they could then ; and whatever inconvenience or absurdity you seem to fasten upon Mr. Cotton , will equally reach to them also : as for example , suppose an Israelite should plead this promise for his seed , you 'll demand if ●ee plead it to his seed universally , that 's false , and so of the rest of your inferences , look what satisfying answer an Israelite would give you , the same would Mr. Cotton give , and at satisfyingly . As for what you say concerning Abraham , that by the seed of Abraham are meant onely elect and beleevers ; I have sufficiently answered to it before , and shall have occasion to meet with it again in its due place ; therefore I now say no more of it ; but the chief thing you grate upon against M. Cotton , is that expression in the close , That God will have some of every godly mans seed stand before him for ever . You aggravate this to the utmost , as a bold dictate , imposing on Gods counsel and Covenant , the absurdity and falsity wherof , you indeavour to manifest at large : to which I answer in two or three words , that supposing his meaning to be as you set it downe , That it is in reference to election and everlasting life , that every godly man shall have some of his seed infallibly saved . I confesse the expression is not to be justified ; nor doe I thinke that that sense ever came into the mind of so learned and judicious a man as Mr. Cotton is : for my part , I think he onely alluded to that promise made to Jonad●●s children , Jer. 35. tha● God would alwayes beare a mercifull respect unto the posterity of his servants , according to that promise , Exod. 20. 5. I will shew mercy to thousands of them that love mee and keepe my commandements . And that being his scope , ( as I thinke it was ) you need not have kept such a stirre about it . After your digression to meet with Mr. Cotton , in stead of returning to my Sermon , you wander further out of your way ; for after a short discourse of judging children to bee within the Covenant ( by opinion ) according to a rule of prudence or charity ( senses which I meddle not with : and therfore need not stay the Reader in descanting upon them . My rule of judging their condition , being limited to the Rule of Gods revealed will in his word ) you then proceed in an indeavour , wherein you doe but lose time , and waste paper for many pages together , endeavouring to confute what was never asserted by me ; viz. That the Covenant of saving grace is made to beleevers and their naturall seed ; that the Infants of beleevers are so within the Covenant of grace , as to be elected , and to have all the spirituall priviledges of the Covenant belonging to them ; this you would needs have to be my meaning : and I almost suspect you would fasten this sense upon mee , against your owne light ; for pag. 142. you doe as good as cleare mee of it ; where you say , You suppose that I doe not hold , that the Infants of beleevers indifferently have actually the thing signified by baptisme , union with Christ , adoption , pardon of sinne , regeneration , &c. So that in all this discourse , you doe but luctari cum larvis , according to your owne expression , pag. 45. my plain meaning was as is before expressed ; nor doe any of the expressions used by mee , and here brought by you as Arguments to prove this to be my meaning , hold forth any such thing ; as , they are within the Covenant of grace , belonging to Christs body , kingdome , houshold ; therefore are to partake of the seale . True , as visible professors are , quà visible . Againe , they are to bee accounted to belong to him as well as their parents . True , as well as their parents doe by a visible profession . Againe , they are made free according to Abrahams copy . True , according to the promise made to Abraham , I will bee a God to thee and thy seed ; that looke as Abraham and his seed , the Proselytes and their seed , upon their visible owning of God and his Covenant , had this visible priviledge for their posterity , that they should be accounted to belong to Gods kingdom and houshold with their parents ; so it is here . One Argument more you bring ( beside laying of my words together ) to prove that this must needs bee my sense , because you doubt not but my meaning is agreeable to the Directory , which holds forth , That the promises are made to beleevers and their seed : and directs Ministers to pray , That God would make Baptisme to the Infant a seale of adoption , regeneration , and eternall life . And you conclude , that if there be not a promise of these saving graces to Infants , in vaine are they baptized , and the seale is put to a blank ; To which I reply , my meaning is indeed according to the sense of the Directory , and according to that direction , I doe pray that God would make baptisme to bee a seale to the Infant of adoption , and the rest of the saving graces of the Covenant ; yet I utterly deny you consequence , that unlesse there bee absolute promises of saving grace to Infants , the Seale is set to a blank , for give mee leave but to put the same case ; first , for the Infants of the Jewes , was the seale put to a blanke with them , or had they all promises of saving graces ? Secondly , let mee put the same case in growne men , who make an externall visible profession , and thereupon are admitted to baptisme , can any man say , that all the saving graces of the Covenant , or the spirituall part of it , is promised to all visible professors ? is it not abundantly knowne that in all ages , even in the best times , even in the Apostles times , multitudes were baptized , to whom God yet never gave saving graces , and therefore never promised them ? for had hee made a promise , hee would have performed it . But I shall desire you a little to consider the nature of a Sacrament , in what sense it is a seale , and then you neede stumble at this no longer ; these three things are necessarily to be distinguished , first , the truth of the thing signified in a Sacrament ; and secondly , my interest in that thing ; And thirdly , my obligation , to doe what is required in or by that Sacrament : I say therefore , that in every Sacrament , the truth of the Covenant in it selfe , and all the promises of it are sealed to be Yea , and Amen ; Jesus Christ became a Minister of the circumcision , to confirme the promises made unto the Fathers , & so to every one who is admitted to partake of Baptisme , according to the rule which God hath given to his Church , to administer that Sacrament , there is sealed the truth of all the promises of the Gospel , that they are all true in Christ , and that whoever partakes of Christ , shall partake of all these saving promises ; this is sealed absolutely in Baptisme , but as to the second , which is interesse meum , or the receivers interest in that spirituall part of the Covenant , that is sealed to no receiver absolutely , but conditionally ; in this particular , all Sacraments are but signa conditionalia , conditionall seales , sealing the spirituall part of the Covenant to the receiver , upon condition that hee performe the spirituall condition of the Covenant : thus our Divines use to answer the Papists , thus Doctor Ames answers to Bellarmine , when Bellarmine disputing against our doctrines that Sacraments are seales , alledges then they are falsely applyed ostentimes ; hee answers to Bellarmine , Sacraments are conditionall Seales , and therefore not seales to us but upon condition . Now for the third thing , the obligation which is put upon the receiver , a bond or the for him to performe , who is admitted to receive the Sacrament , this third I say is also absolute , all Circumcised and Baptized persons did or doe stand absolutely ingaged to performe the conditions required on their part , and therefore all circumcised persons were by the circumcision oblieged to keepe the Law , that is , that legall and typicall administration of the Covenant which was then in force , and Infants among the rest were bound to this , though they had no understanding of the Covenant , or that administration of the Covenant , when this Seale was administred to them . Now then , since in Baptisme there is first an absolute Seale of the truth of the Covenant of grace in it selfe , a conditionall seale of the receivers interest in the Covenant , and an absolute obligation upon the receiver to make good the Covenant on his part , is there any reason that you should say , that the seale is put to a blank , where the spirituall part or saving grace is not partaked of ? What you further say here , that by Abraham who is the father of the faithfull is meant Abrahams person , and not every beleever , that it was a personall priviledge to Abraham , and not a common priviledge to beleevers as beleevers , which thing you repeate very often , it shall bee considered in a more proper place . So that , you having thus wholly mistaken my sense , and undertaken to dispute against a sense which I never owned , I may therefore passe over your six arguments which you bring to confute this sense which you have set downe : I joyne with you that it is an errour to say that all Infants of beleevers indefinitely are under the saving graces of the Covenant , for although I finde abundance of promises in the Scripture , of Gods giving saving graces unto the posteritie of his people , and that experience ●eacheth us that God uses to continue his Church in their posteritie , and that Gods election lies more among their seed then among others , yet neither to Jew nor Gentile was the Covenant so made at any time , that the spirituall part and grace of the Covenant should bee conferred upon them all ; it is sufficient to mee that they may have a visible standing in the Church , partake of the outward priviledges of the Church , and bee trained up under that discipline , or administration of the Covenant which God uses to make effectuall to salvation , in the meane time all of them to bee visible members as well as their parents , and some of them invisible as well as some of their parents . And therefore although in some of your fix reasons there are divers expressions which I cannot swallow , yet I shall not here stay upon them , but examine them when you bring them elsewhere to dispute against mee , as here you doe not ; onely give mee leave to touch upon the last of your fix arguments , because in some sense it militates against my Thesis , Is this were true , say you , that the Covenant of grace is a birthright priviledge , then the children of beleevers are the children of grace by nature , then Christians are borne Christians , not made Christians ; if the child of a Christian be borne a Christian , as the child of a Turke is borne a Turke ; and if so , how are they borne the children of wrath as well as others ? I answer , According to the sense which I owne I maintaine this assertion to bee true , that the child of a Christian is borne a Christian , it is his birthright to bee so esteemed ; I meane to bee reputed within the Covenant of grace , or a member of the visible Church , our ▪ I am sure it was so , the child of a Iew was borne a Iew , and it was his birthright to bee an Israelite , a visible member of the Church of Israel , and the Apostle Paul stuck not to use the word Iewes by nature , Gal. 2. 15. We who are Iewes by nature , and not 〈◊〉 of the ●●●tiles , ●ee there opposes the naturall priviledge of the members of the Church to the condition of the heathens , and Rom. 11. hee calls the whole nation of the Iewes the naturall branches of the Olive tree , because they were the visible Church of God : Will you say of them also , how were they then the children of wrath by nature ? I answer , doe but consider the Apostles distinction , Rom. 2. last . betwixt a Jew in propatulo in facievisibilis ecclesiae , a Jew without , and a Jew in abscondito , a Jew within , and your objection is answered ; in the first sense , every child of a beleever is brone a Christian , that is , hee is a member of the visible Church ; in the second sense , none can claime it as a birthright , men must be made Christians in that sense , and not borne Christians ; thus this , which is a weake objection of the Lutherans against the Calvinists , is easily answered , to bee children of wrath by nature ▪ and yet to bee holy in an externall Covenant , being borne of beleeving parents , do no whit oppose one another ; thus it was not onely among the Jewes who had a visible standing under the Covenant of grace , and yet multitudes of them were the children of wrath ; but even thus it is unto this day among growne men , who are admitted to be Christians in your way , some of them are sancti , called and holy in the face of the visible Church , and yet not so coram facie dei , whilst others are so both in the spirit and in the letter . Your great errour and mistake is , that you speake not distinctly of the Covenant of grace , for whereas the Covenant is to bee largely understood for the whole dispensation of it in outward Ordinances as well as saving graces , you usually take it strictly for saving graces which belong onely to the elect ; You cannot bee ignorant how our Divines owne the outward administration of the Covenant , under the notion of faedus externum , and the spirituall grace of it under the notion of faedus inte●●um ; you still restraine the Covenant to the spirituall part onely , and would perswade your Reader , that they who speake of the Covenant of grace must meane it thus strictly , and yet you bring not arguments to disprove a true visible membership , upon a visible profession , whether the inward saving grace be known or not . Now I returne with you to my Sermon , where your examen proceeds , I used for illustration sake ●● comparison from other Kingdomes , Corporations and Families ; the children follow the condition of their parents , free m●n● children are borne free , the children of slaves are borne slaves , &c. and thus hath God ordained ( said I ) that it shall bee in his Kingdome and Family , children follow the Covenant condition of their parents ; this passage you slight , first in generall , as that which containes nothing but dictates ; but par●ius-ista-vitis , you may give your adversary two in the seven at dictating , you who call my onely using a comparison or allusion to bee a dictating can dictate in this very place , Christianitie say you is no mans birthright , this was but even just now the question betwixt you and Mr. Blake , and you here without any proofe ●et downe this peremptory conclusion ( which was the very question betwixt you ) Christianitis is no mans birth-right , but the thing is true , call it what you please , and will not bee blowne away with a scornefull puffe : but say you , I do●very carnally imagine the Church of God to bee like civill Corporations , as if persons were to bee admitted into it by birth , whereas in this all is done by free election of grace , and according to Gods appointment . I reply , you carnally and sinfully judge of Gods wayes in this particular , for is it not evident that the Jewish Church was in this like civill corporations ? were not children then admitted in by birth-right , and yet was not grace then as free as it is now ? had the Jewes by birth no seale of grace , and that by Covenant , because God was the God of them and their seed , or was there no grace accompanying the Jewish Sacraments ? I suppose you are not so Popish as to deny it . And further I pray you tell mee , was not all done among them as much by the free election of grace , as among us ? are you of Arminius his mind , that Iacob and Esa● ( both circumcised persons ) are not proposed to us , Rom. 9. as such who hold forth to us the soveraigntie of God in election and reprobation ? Secondly , what meane you when you say , all is done in the Church according to the f●●● election of grace ? T is true , if you meane it of the Church invisible , all is there done by the free election of grace , but wee are speaking of the visible Church : and I hope you will not say , all is there done by free election of grace , you will not say that none have any interest in the visible priviledges , but onely they who are elected . You adde , yea to conceive that it is in Gods Church , as in other kingdomes , is a seminary of dangerous superstitions and errors ; Dr. Reynolds in his conference with Hart hath shewed that hence arose the frame of government by Patriarchs , Metropolitans , &c. and this is ( say you ) the reason of invocation of Saints , &c. I reply , true , for men to say thus it must be , or thus it may b●e in God● kingdome , because it is so in other kingdomes , is the very Seminary which Dr. Reynolds speaks of ; but to mention some things alike in Gods Kingdome and other kingdomes , when God himselfe hath made them so , it is obedience and not presumption . Yea , it is a great sinne to call that a carnall imagination which is Gods owne doing . Next when I say , if hee take a father into Covenant , hee takes the children in with him , if hee reject the parents , the children are east out with them . You answer , if I meane this in respect of election and reprobation , it is not true , or in respect of the Covenant of grace which is congruous to election or reprobation . I answer , you judge right , I meant it not of election or reprobation ; nor that the saving graces of the Covenant are alwayes made good , either to Infants or growne men , who are taken into Covenant ▪ I meant it as before I expressed it , of taking in , into a visible Church-standing . But ( say you ) neither is that true , it is not true in respect of outward Ordinances , the father may bee baptized and not the child , and è contra , the father may , bee deprived , and the child may enjoy them , I answer , but this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing that is in question betwixt us , the contrary whereunto I undertake to justifie ; Indeed de sacto , the one may enjoy them , and the other hee deprived of them , a father may bee baptized , and his child die before it bee baptized ▪ but our question is de jure , whether a Parent , being a beleever , his child hath not right to Baptisme , and other Church-priviledges , as it growes copable of them , at the ●ew●s children had to Circumcision , &c. De sacto , it fell out sometimes so among the Jewes , David , the ●ather circumcised , and not the child borne to him by Bathsheba , which dyed the seventh day , and was not Circumcised , and many multitudes more in the same condition , but is this any thing against the right of Infants to be● Circumcised ? Next ( say you ) In this point there i● 〈◊〉 certaintie or agreement in the paedobaptists determination , becaus● Mr. Rutherford saies , the children of Papists , and excommunicate Protestants which are barne with in our visible Church , are baptized if their forefathers have been found in the faith , but others will deny it , and you cite Mr. Cotton in the Margin , wh● sayes that if hath the nearest parents bee excommunicated , the child is not to bee baptized , because the parents are to us as heathen● , and th●● , say you , Paedobaptists as well as Anabaptists , like wates of the Sea , beat one against another : To which I answer , This peculiar controversie betwixt some Paedobaptists , by 〈◊〉 right the children are to bee baptized , whether by right of their nearest parents only , or by the right of their remoter forefathers , who have been sound in the faith , is very little helpefull to your cause , nor is it any very great controversie betwixt those parties whom you mention , for Mr. Cotton in the very words cited , doth almost , ( if not altogether ) reconcile it , while hee saith , when the nearest parents are excommunicate , it may bee considered whether the child may not bee baptized either if the Grandfather or Grandmother make profession , or in the right of the Houshold Governour , who promises to educate the child in the faith , 〈◊〉 by proportion of the Law may bee gathered from Gen. 17. 12 , 13. Here is little or no beating of one wave against another , but both of them beating Anabaptists ; and I wish , that your answer did no more beace against the very reason of the holy Ghost , Gen. 17. 7. who makes this his Argument why hee would have the male children circumcised , and thereby reckoned to bee in Covenant with him , because their parents are in Covenant with him ; this in mee you call a carnall imagination , take heed you dash not against the Lord Jehovah himselfe . Lastly , whereas I adde thus i● w●● in the time of the Iewes , both Jewes and Proselytes , they and their children came thi● Covenant together , and when God rejected the parents out of the Covenant , the children were cast out with them . To this you answer , indeed when par●nts were taken into Covenant , their children were circumcised with them , but whether this make any thing for baptizing of Infants you shall con●ider in du● place , and there ( God willing ) I shall meet with you . But for the second thing , that when the parents were cast out of Covenant the Children were cast out with them ; this ( say you ) is not true , parents might bee Idolaters , Apostates , &c. yet their children were to bee circumcised ; I answer , first , Is it not evident in the Jewes at this day , that they and their children are cast out together ? and ( I adde ) if you would shew the falsitie of it , you should have given some instance , not of parents , who remaine Gods people in externall profession , not having received a Bill of divorcement , though their lives might possibly bee very wicked , but of some who were cast off from being visible professors , and yet their Infants remaine in the visible societie of the Church , or of some who were visibly thus taken in , and their Infants left out , but instead of this , you still goe on in your wonted equivocation of the word Covenant of grace , taking it onely of the Covenant of saving grace , not including the externall way of administration with it . Now ( God willing ) I shall try what strength there is in your exceptions against those Texts I brought to prove that Infants of Beleevers do belong to the Covenant now as well as the Infants of Jewes did under the former administration . The first whereof was taken out of Acts 2. 38. 39. where Peter exhorting his hearers to beleeve and bee baptized , used this as an Argument taken from the benefit which should come to their posteritie , The promise is made to you and to your children , &c. The first branch of your answer is according to your usuall method , to throw dirt in the face of an Argument which pinches you , sleighting and scorning that which you know not how to answer ; and then to frame severall senses , and raise a dust about it ▪ You complaine how irkesome it is to Readers and Answerers , to finde them who alleadge ● Text to paraphrase upon it , but show not how they conclude from it . It is harder for you to finde your enemy then to vanquish him ; and you wish , that I would first distinctly expound , and then frame my arguments out of the Text. I answer I hardly can tell whether it were best to smile at or pity this grievous trouble you are put to , that your patience should bee thus compelled deverare taedium ; it seemes you expected I should make syllogismes in moode and figure , in a Sermon ad populum , if you did not , I wonder why you should bee thus troubled , since as plainely as I could I expressed the meaning of the Text : I first shewed where the strength of the Argument lay viz. That not onely themselves upon their faith and Baptisme should receive such an Invaluable benefit , but their children should also ( as under the former administration they were ) bee taken into a better administration , the Covenant being now exhibited in the best and fullest manner , and all they whether neere or farre off , who would owne this should themselves and their children with them , bee under this best Covenant , as formerly they were when the Covenant was more darke . And in the progresse of my discourse I both proved this to bee the meaning , and answered the exceptions to the contrary . Next follows your severall senses : You doubt whether I fetch children in under the first part , I will be thy God ; or whether under the second , I will be the God of thy seed . Or whether I meane is of saving graces , or Church-priviledges . One while you doubt whether my sense be , that God will be the God of their children if they obey his call : then you rather guesse it , That if the Parents obey his call , bee will be the God of them , and their children , though the children doe not obey his call . Yea further ( because here are not yet senses enough ) you proceed and say , If by the promise to them and their children , be meant of outward Church-priviledges ; then the sense must bee , If you will beleeve , repent and be baptized , then you and your children shall be baptized . Yet another sense you make out of that which I spake ( at the by ) of Zacheus , Luke 19. that salvation came to his house upon his beleeving ; that thence may be gathered , That the meaning is , a mans whole houshold may be saved barely by his beleeving : and not content with all these senses , you step out of your way to bring in Mr. Goodwins interpretation of Zacheus , that he meant it of the whole houshold ; and that thence he collected that an household was Ecclesia prima , which you confute , and then you set down your own sense of salvation comming to Zacheus his house ; that by Zacheus his house is mean● onely Zacheus himself . What multiplicity of imaginary senses , and consequences of senses are here poured out on an heape ? could the ●arest Chymick have extracted any more ? The Reader would hardly swadlow downe the tediousnesse of my discourse , if I should take them all singly , and shew what I own or reject of each of them : It is better to set down the plaine sense together , and make it goods ; and then he will discern how you have indeavoured to cloud an argument , and wrangle against it , when you cannot answer it . I plainly expressed the Apostles argument to be fetched from the benefit , which would not onely come to themselves , but to their children by their beleeving in Christ ; and after added , that the cleare strength of the Argument lay thus ; God hath now remembred his Covenant to Abraham , in sending that blessed seed in whom hee promised to be the God of him and of his seed ; doe not you by your unbeliefe deprive your selves and your posterity of so excellent a gift : In which passage you acknowledge I have hit the marke , and given that very interpretation which you owne . And whereas you adde as a further illustration , that the promise is now fulfilled to them and their children , according to Acts 3. 25. Ye are the children of the Prophets , and of the Covenant , which God made with our fathers , &c. I confesse that is true , but not all that is meant ; and yet even that strengthens my Argument , the Covenant which God made with their Fathers , That hee would bee th● God of them , and of their seed , and they were the children or heires of that Covenant ▪ that look as God was the God of Abraham and his seed , so he would be the God of them and of their seed , if they did beleeve and were baptized ; and therefore he would not have them by their unbelief deprive themselves and their children of that priviledge : this I then made my argument , and this you saw well enough , and therefore say , that this expression , doe not by your unbeliefe deprive your posterity of so excellent a gift , hath a little relish of my interpretation of the promise concerning the naturall seed of beleevers . But Sir , why doe you call it a little relish ? it is the very scope of my Argument , that look as God did when hee made the promise of grace in Christ to Abraham upon his beleeving , and took also his posterity , those that were borne of him , into Covenant with him , in the sense which I before alledged ; and not onely the naturall Jews , but even among all Nations , whoever became followers of Abrahams faith , did inherit Abrahams promise , That he would be the God of them and their seed , and by vertue of that promise , their children were taken into visible communion : so this blessed seed [ in whom this promise was founded ] being now come , would according as heretofore , make it good to al , whether Jewes or Gentiles , that should beleeve in him . This clause of the Covenant of grace , and the interpretation of it , viz. That it belongs to all believers , and that by vertue of it their children are to be received into visible communion , you often dispute against , and sometimes say that it was a promise peculiar to Abraham at other times , it was at the utmost to be extended no further then to Abraham , Isaac , and Jacob , to have their posterity ( as born of them ) to belong to the visible Church , though in this place where it was most proper , you say little or nothing about it , onely make wrangling exceptions against my interpretation ; but because it most pertinent to the businesse in hand , I shall here take it into consideration , and manifest that it was not a personall priviledge to Abraham ; no nor to Abraham , Isaac and Jacob , to have their poste●●ty taken into Covenant by vertue of that promise , I will be the God of thee and thy seed For first , though Abraham was the father of the faithfull , and so in some sense [ the root , as you elsewhere call him : ] yet the Covenant was made with him for his faiths sake , and believers are his children and heires , and partake of those priviledges and promises which were made to him : and therefore look as Abrahams faith justified him before God , & gave him interest in the spirituall graces of the Covenant , and none but himself ; yet it was so beneficiall and advantageous to his children , that for his sake they should be accounted to belong to Gods Kingdom and houshold , and partake of the externall priviledges of it ; and thereby be trained up under the discipline of it , and so bee fitted for spirituall priviledges and graces which God doth ordinarily confer upon them who are thus trained up ; so shall it bee with them who become followers of Abrahams faith . Secondly , had it been a peculiar priviledge to Abrahams naturall seed , Proselytes of other Nations could never by vertue of their becomming followers of Abrahams faith , have brought their children into Covenant with them , so as to have a visible Church-membership , as wee know they did . Thirdly , and we know also that this promise of being the God of beleevers and their seed , was frequently renewed many hundred yeers after Abraham , Isaac , and Jacob were dead and rotten , as Deut. 30. 6. The Lord will circumcise thy heart , and the heart of thy seed , &c. so Esa . 44. 2 , 3. Feare not O Jacob my servant , and thou Jesh●run whom I have chosen , I will poure my spirit upon thy seed , and my blessing upon thine off-spring , and they shall spring up as among the grasse , &c. So likewise Esay 59. 21 As for me this is my Covenant with them , saith the Lord , my Spirit that is upon thee , and my words which I have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , saith the Lord , from henceforth and for ever , and this last promise your selfe acknowledge , page 54. to bee intended chiefly of the nation of the Jewes at their last calling in : and whereas you use to elude these Texts by saying these things belong onely to the elect , when they come to beleeve , and reach not to any priviledge which is externall ; I reply , by the same answer you might cut off the seed of Abraham , Isaac and Jacob , for to beleevers then as well as to beleevers now were these promises made ; and I shall desire you , to thinke how by this Answer you will avoyd that which page 42. you call absurditie and trifling in Mr. Cotton . For Instance ; God made this promise ( say you ) to Abraham , Isaac and Jacob , to bee the God of them and of their seed , in all generations : see how you will answer your owne objection ; if it bee understood universally to all his seed , that is manifestly false , all his seed had not God to be their God ; or if it be meant conditionally , if they beleeve , then the meaning must bee , that God would bee the God of Abraham and his seed if they did beleeve ; and then it signifies no more then thus , that God will bee the God of every beleever , and then it is but trifling to adde , to bee the God of him and of his seed , because nothing is more expressed in the last words th●n what is said in the former ; therefore this promise made to Abraham , Isaac and Jacob , must bee restrained to elect and beleevers onely , not to the naturall seed of Abraham , Isaac , and Iacob , but to beleevers , as they and their seed by calling : thus by your owne Argument you cut off all the Jewes but such as were elect and inwardly holy , as much as you doe the Gentiles , from having any visible communion in externall priviledges . Consider what you will answer to these things , I nothing feare but by what distinction you will fetch off the Jewes , wee shall fetch off the children of beleevers , whether Iewes or Gentiles . This I adde to make it more cleare , that that promise , Gen. 17. I will bee the God of thee and of thy seed , ( to which the Apostle here relates ) is a Gospell promise , which from age to age holds forth some benefits even to the naturall seed of beleevers . So that when the Apostle presseth them to beleeve in Christ , and by being baptized to come under this new and best administration of the Covenant , by an Argument reaching to their posteritie ; the sense is no more then thus , you have indeed crucified the Lord of life , and deserve that his blood should bee required of you and of your children , and that that Vineyard ( the heire whereof you have killed ) should bee taken away from you , but if yet you will receive him offered to you in his Gospell , it shall not prove so , but you shall receive the holy Ghost , you shall bee justified , accepted , you shall still bee a chosen generation , the Church and people of God , ye● and your posteritie shall be under this best administration , they shall be accounted by vertue of this promise still to bee his , and be trained up for him , in his Schoole , in his house , as heretofore they have beene , yea and with greater advantage , because a greater abundance of the spirit is now poured and to bee poured out . Try what absurdities you can make to follow from this Argument . After I had opened the scope of the Argument , I proceeded to examine what exceptions are made against it . First , some say the promise here mentioned is meant of extraordinary gifts of the holy Ghost , this I confuted , in this you concurre with mee , onely ( that you might debase as much as is possible what ever I goe about to prove ) you adde , my reasons are not sufficient to confute it , for though all who then beleeved and were baptized did not receive those extraordinary gifts , yet Peter might assure them that it should be so for the future ; This deserves no reply ; is it imaginary that Peter might promise what never was to bee performed ? was it to be true at any time , that all who beleeve should receive the extraordinary gifts of the holy Ghost ? Your selfe say elsewhere , you should incurre blasphemy to challenge a promise which God should not make good . And whereas you adde further , that it doth not follow that this promise must bee true in all ages , that whoever beleeves and is baptized , shall receive remission of sinnes , and the gift of the holy Ghost ; b●cause there is nothing in the Text to prove that this promise should be in force in all ages . But Sir is there not in the Text , all that are afarre off , even as many as the Lord our God shall call ; and doth not that reach to all ages ? The other shif● which I said was insufficient to avoyd the force of this Argument , is their interpretation who say , To you and your children , must bee thus limited , viz. as many of them as the Lord shall call , that is , when any of your children come to bee called , this promise shall bee made good unto them ; now I said this was but a shift , because the Apostles Argument is taken from the benefit which should come to their children , which would bee no Argument at all ; because with this limitation , it holds forth no more to the children of beleevers then to Pagans , the promise is made to as many as God shall call , that is , to you , to your children , and to Pagans , and their children as much as to you and your children ; what argument can this afford from a benefit which their children should receive if they beleeved ? But this say you is the genuine and necessary explication of the Text , for let the promise bee what it can bee , whether of saving graces , of outward priviledges , of extraordinary gifts , it is no wayes true without that limitation , as many as the Lord shall call . But this is but a deceiving of your Reader with an equivocation in the word call , for if you meane of inward effectnall calling , of true faith wrought in the heart , and then say , what ever is meant by the promise , whether inward graoes or outward priviledges , none partake of any of these things , without this inward call : I must tell you , this is one of the things you use to call dictates , bold assertions without proofe , the falsehood whereof is abundantly manifested already : Do you not know and grant that outward priviledges are common to elect and reprobate ? But if you meane it of outward calling , then I not onely assert , but have already proved their Infants injoy this calling with them . But because you cannot deny that the Apostle here meant to fetch an Argument taken from the benefit which should come to their children , you have found out another shift , and say , the maine matter was concerning themselves to erect them , because they had said , His blood be upon us and upon our children , and this was a comfortable Argument , because they might hereby understand , that notwithstanding this imprecation or execration , they and their children might yet bee saved by this Jesus whom they had crucified , in case they should beleeve in him . But I reply , first , there is nothing in the Text to evince it , that all these men either uttered that curse , or were privie to it : for though Peter said they had crucified him , he meant the Scribes and Pharisees had done it , and elsewhere hee saies , the Jewes which dwelt . at Ierusalem had done it : it is most probable that many of these stranger Jewes knew nothing of it . Secondly , let it bee granted that they both knew it and were parties in it , and so consequently that the application of the promise was the more seasonable to them , yet because it was the promise of the Covenant , which belonged to every Covenanter , that God in Christ would bee a God to them and to their seed , and that hee pressed it to them as to those who were children of the Covenant , Acts , Chap. 3. Verse 25. this Argument taken from the Covenant had been of use , though that speech had never beene uttered . As for that which you call the witlesse descant I put upon my adversaries , while I say the Argument must run thus , that if the Apostle must be interpreted , ( as these men would have him ) to you and your children , so many of them as the Lord shall call , viz. you and your children have hitherto been an holy seed . But now if you beleeve in Christ your selves , your children shall bee in no better condition then the rest of the Pagan world , but if afterward any of them or any of the heathen shall beleeve and be baptized , their particular persons shall be taken into Covenant , but their Children still left out , this ( said I ) would not have been a very comfortable Argument to perswade them to come in , in relation to the good of their children . To this your answer is , that this witlesse descant followes not on the applying the restriction in the end of the verse , to them , their children , and all that are afarre off ; and that which I burden my adversaries Tenet with , of putting beleevers Infants out of the Covenant into the condition of Pagans children is a Co●cysme answered before . But Sir , bee it witlesse or witty , they must owne it whose it is , and I perceive you can more easily put it off with a scoffe then give it a solid answer , and it is a thorne which will not so easily bee plucked out of your side ▪ the strength of it is , Peter could not have used this as an Argument to perswade them to come under this administration of the Covenant , whereof Baptisme was a seale , from the benefit which should come to their children if your interpretation bee true , because by this their children should be in a worse condition , in relation to the Covenant , then they were before : all grant in the former they were included ; you say in this latter , you know no more promise for them then for the children of 〈…〉 : How then could this argument be fit to be used ? tel me I pray you , suppose a man held some Farm or Office under some great man , and that in his Grant or Patent , there were some apparent priviledges or benefits included concerning his posterity ; If now the Lord of whom hee held it , should offer him a new Grant in which his children should be expressely left out , and no more priviledges for them then for meere strangers , could an Argument bee taken from the benefit that should come to his Children , to perswade him to give up his former , and accept this latter Grant ? I thinke not . And whereas you call that expression of putting of the children of beleevers into the same state with the children of Turks , a Coccysme which you have answered before . I pardon your scornfull expression , you doe but kick at that which bites you , it is a truth which you have no cause to delight to heare of ; you have answered it indeed , by granting the truth of it , as the Reader may plainly see in my Answer to your 10 Section of the second Part ; and to Sect. 3. of this part . Whereas I further said in my Sermon , except in relation to the Covenant , there was no occasion to name their children , it bad been sufficient to have said a promise is made to as many as the Lord shall call . You answer , Their children indeed are named in relation to the Covenant : But there was another reason then that which I alledge ; not onely their imprecation , Matth. 27. 25. but especially because Christ was first sent to the Jews and their children , Acts 3. 26. I Reply , but this reason which you alledge affords no Argument for them now , to beleeve and repent from any benefit should come to their posterity by vertue of that promise , I will bee thy God , and the God of thy seed . To close this Section , you say , The Antipadobaptists have hence a good Argument against baptizing of Infants , because Poter required of such as were in Covenant repentance before baptisms . I answer , just as good an one , as because Abraham was in Covenant , and an actuall beleever , and justified by the faith he had in uncircumcision , and received it as a seal of the righteousnesse of faith ; therefore all these must go before Circumcision ; and because all who turned Proselytes to the Jews , must first make profession of their faith ; therefore none may bee circumcised but such as they are . But more of this when we consider this Argument in your Exercitation . Next , let us try whether your successe bee any better against the next Text of Scripture which I brought to prove this Conclusion ; viz. Rom. 11. 16. &c. where I said , The Apostles scope was to shew that we Gentiles have now the same graffing into the true Olive which the Jewes formerly had ; and our present graffing in is answerable to their present casting out ; and their taking in at the latter end of the World , shall bee the same graffing in [ though more gloriously ] as ours is now ; and it is apparent that at their first graffing in , they and their chi●dren were taken in ; at their casting out they and their children were broken off ; and when they shall be taken in again at the end of the world , they and their children shall be taken in together ; and all this by vertue of the Covenant , Ero Deus tuus , &c. Which is the same to us and to them , we and they making up the Church of God. In your Examen of this Argument you still proceed in your old method ; first to cast scorne upon it , as such an obscure Argument , That none but a Diver of Delos can fetch up the meaning of it : and indeed , should you not pretend difficulties , you could have no colour to bring in so many imaginary senses ; thereby to darken an Argument , which is the second branch of your Artifice : As whether this ingraffing be meant of the visible , or invisible Church , by faith , or profession of saith certain , by reason of election , or Covenant of grace made to them , or probable and likely , because for the most part it happens so , &c. Alas Sir , why doe you thus strip your selfe to dive under the water , when the sense swims upon the top : Look how the Jewes were Gods people , so are the Churches of the Gentiles ; looke how the Jewes children were graffed in , so are our children , we are taken in , in stead of them who were cast out , and become one visible kingdom of Christ with the rest of , them who kept their station ; this is the plaine sense of my Argument . Now if you please but to apply all your imaginary senses to the Jews and their children , and say , if they and their children were graffed in together , was it into the visible , or invisible Church ? was it by faith , or the profession of faith ? was it certain or probable ? Doe you not thinke your Reader would smile at the vanity of these questions ? When you have set downe your senses , next you thus proceed , the thing that is to be proved is , That all the infants of every beleever are in the Covenant of Free grace in Christ , and by vertue thereof to bee baptized into the Communi - of the visible Church . No Sir , the thing to bee proved from this Text , is , That our infants have the same right which the infants of the Jews had , and your Arguments fight against the Infants of the Jews , as much as against the Infants of the Gentiles ; for [ to apply your own words spoken of beleevers now , to the Jewes then , ] Though it may bee granted that the infants of the Jews were for the most part under the election and Covenant of grace , and so in the visible Church ; yet it will not follow that every infant of a Jew , in as much as hee is the child of a Jew , or a beleever , is under the Covenant of grace , because we have Gods expresse declaration to the contrary , Rom. 9. 6 , 7 , 8. and all experience proves the contrary ; is not this as much against the one as the other ? To what I said , the Jewes Infants were graffed in by Circumcision ; therefore ours are to be ingraffed in by Baptisme . You answer , by demanding whether in good sadnesse I doe thinke the Apostle here meanes by graffing in , baptizing or Circumcision , or incision by outward Ordinances ; for if that were the meaning , then breaking off must be meant of uncircumcising or unbaptizing . To which I reply , that in good sober sadnesse I do think that graffing in is admission into visible membership , or visible communion with the Church of Christ ; and that the externall seale of their visible graffing in was Circumcision , and of ours Baptisme ; and yet it follows not , that breaking off is onely uncircumcising , or unbaptizing ▪ but breaking off●●● a casting out from that visible membership whereof this Sacrament is a Symbole . But to you it seems that ingraffing here , is meant of the invisible Church by election and faith : I Reply , if it be meant of the invisible Church onely ; and that all who are graffed in , in the Apostles sense , whether Jews or Gentiles , are onely electones , I will solemnly promise you never to plead this Scripture more , for any Infants , either of Jews or Gentiles ; no nor for visible Professors of either of them ; provided onely if you cannot make that good , you will [ as indeed you must ] yeeld that some are to be reputed visible Church-members , though not elect , whether Jews or Gentiles , and that our graffing in , is as theirs was ; they and their children , we and our children ; and if you please , let us a little try it out . The Text is plaine , some of the branches were broken off , such branches whose naturall growing in the Olive yeelded them that priviledge which they now partake of who are graffed in in their stead ; were these broken off from the invisible Church ? you dare not say so : if then the Olive from which they were broken off , bee the visible Church , I have enough : and I wonder that any but an Arminian , should make any question that the Apostle speaks onely of rejecting the Nation of the Jewes from being the visible Church , and taking the body of the Gentiles in their stead , to be Gods visible Kingdom ; in that it is meant of such an ingraffing as may be broken off , which cannot bee from the invisible Church . But let us see how you seek to evade this , and how you prove that it must bee meant of the invisible Church : Abraham ( say you ) bad a a double capacity , one of a naturall Father , and another the father of the faithfull ; in respect of the former capacity , some are called branches according to nature ; others wilde Olives by nature , yet graffed in by faith : and when it is said that some of the naturall branches were brokin off , the meaning is not that some of the branches of the invisible Church may be broken off ; but onely such as were so in appearance , according as our Saviour expresses it Joh. 15. 2. But I Reply , I professe I understand not how this distinction gives you the least helpe , for tell me I pray you , were not these whom you cal naturall branches is truly in the Olive as they who being wilde by nature were yet graffed in , in the stead of them who were broke off ? If they were , how doth this distinction help you ? You say indeed , That the Infants of beleeving Jewes were not in the Covenant of grace , because they were their children : if by this you meane they were not members of the invisible Church , you say the truth , but nothing to the purpose . But if your meaning be , that they had not a visible membership , such an ingraffing as gave them a right to outward Ordinances ; you not onely contradict the Scripture , but your selfe , who plead this , That it was a peculiar priviledge to Abraham , that his children should have such a visible standing as ours have not : plainly , the Jewes were the naturall branches , some of them were elect , some not , the body of them were the branches spoke of in this place ; many of these were broke off , others of them kept their station ; yet Gods election failes not ; even so is it now , the Gentiles were graffed in , that is , their visible faith gave them a visible ingraffing , their invisible faith gave them ( who have it ) an invisible membership : yea , to me your selfe seem to say as much , when pag. 63. you affirme , incision may be either into the visible or invisible Church ; graffing in , may be either by faith , or profession of faith . And pag. 65. It is true that our present graffing in , is answerable to [ or rather for their ] casting out ; that is , God would supply in his Olive tree the Church , the casting away of the Iews by the calling of the Gentiles , so much the Apostle saith , ver . 17. thou being a wilde Olive , wer 't graffed in , in ramorum defractorum locum , into the place of the branches broken off ; if you mean it in this sense ( say you ) I grant it . And truly Sir , in these words , to my understanding , you grant not onely my interpretation of this place , but even the question controverted betwixt us . First , you grant my interpretation , that it is not meant of the invisible , but the visible Church : for I know you will not say that any of the elect Jewes were broken off , and the Gentiles elected and put into their place . It must therefore be meant of the visible , and of the visible Church of the New Testament ; and that those Jewes who kept their station , and we who are in the roome of those that were broke off , doe make that Olive which the Jewes made before . Yea secondly , you by necessary confequence grant , that our children are taken in as theirs were , we are graffed in , in ramorum defractorum loeum ; we supply in the Olive tree the Church , the casting away of the Jews . Now if we thus supply , our children supply the place of their children which were broken off ; and beside , we are one with the rest of the Jews who remained in this Olive ; and their remaining in the Olive , did not ( I hope ) deprive them of that priviledge which before-times they had for their children , and therefore we must have the same with them , and a greater then they had for their children , none of us ever pleaded , though ours be clearer , and a greater measure of grace accompanying it . You goe on , and say , when some of the naturall branches were cut off , it is not meant any otherwise then our Saviour Christ meanes , Joh. 15. 2. Every branch in me not bearing fruit hee takes away ; that is , not that any branch truly in him could bee fruitlesse , or taken away , but onely those branches which were so in appearance . I reply , that this is my very meaning , that this standing as branches of the Olive , is not to be limited to the invisible , but takes in the visible also , not restrained to such as have a spirituall union with Christ by faith , but takes in also the externall profession of faith , which oft times is not in truth , that which it appears to be . Whereas you say , the Apostles scope in the whole chapter is to answer that question ; Hath God cast away his people , &c. and not to shew that wee have now the same graffing into the true Olive which the Jews formerly had . I answer , I undertook not to Analize the whole Chapter , but to open the scope of that matter or argument which begins at the 16 ver . and that you cannot gainsay , but that there the Apostle makes an Argument from our graffing in in their stead . And you minde me also of my owne distinction of the substance of the Covenant , and the administration of it . Sir , I thank you for remembring me of it , it is of very good use in this place , though not of that use which you bring it for , we have the same Covenant with them for the substance ; which Covenant consists of the same blessings , and is applyable upon the same conditions , belongs to the same sorts of persons , but the administration of it , is clean differing from theirs . You grant , That by faith wee partake of the substance of the Covenant , in respect of which , all beleeving Gentiles are Abrahams seed . Yea , and you may adde , visible beleevers are his visible seed : But if you mean it ( say you ) of the outward administration of this ingraffing by Circumcision , Baptisme , &c. nothing is more false , the outward administration is utterly taken away ; and to affirme that it is not , were to ●vacuate the blood of Christ in this particular . But Sir , this is at the best but cunning dealing , and in part , a confident false assertion ; it is cunning to say by Circumcision , Baptisme , &c. as if both these belonged to one administration . Indeed to affirme that ingraffing into the visible Church , should now bee by Circumcision , were to evacuate the death of Christ in that particular ; but to say [ as you ought , if you would speake plainly ] that to have our initiation now by Baptisme into the visible Church , as formerly by Circumcision ; or to say that all outward administrations of the Covenant are now utterly taken away , [ though the old one is vanished ] is not onely a co●fident , but a false assertion , and if you say not this , you apply my distinction to no purpose . You goe on , whereas I said their taking in in the end of the world wil be as ours , they and their children ; you grant this is true . If it be true , that their children by being the children of beleevers shal be accounted to belong to the Church , you grant my Argument , if you meane not so , but think that at their last and best restauration , their children shal not enjoy that priviledge which they had when they were Gods people before , why doe you not say so , that all the world may see that you think in their best condition they shall bee deprived of that glorious priviledge which they enjoyed in their non-age ? and yet you grant , That they and their children shall bee taken in , yea and a more full taking in of the children of the Jews , then is now of the Gentiles , according to that , Rom. 11. 26. And so all Israel shall be saved . But ( say you ) all this proves not , that God would have either all Infants of beleevers , counted his as elect persons , or in the Covenant of grace in Christ , or in the face of the visible Church admitted to Baptisme . I answer , the thing to be proved was , our Infants have the same priviledge with theirs ▪ and that it proves abundantly ; as for election , wee are not to esteem all visible members , whether Infants or grown men , to bee elected , God having declared the contrary , this being true in all ages of the Church , Many are called , and but few chosen . Notwithstanding , when we speak of particulars , wee have the same ground of charitable hope for one as for another . As for your other expression , That this proves not that they are to bee looked upon as visible members of the Church , and to be admitted to outward Ordinances ; this is onely to deny the Conclusion , whether this being proved , that our Infants have the same right to bee reckoned to the Church of God , as well as the Infants of the Jews , be not a just ground , and as good a foundation to prove , that therefore they must bee admitted to that Ordinance which is the initiall seale , shall in due time appeare , when I have made good the next conclusion , That Baptisme succeeds in the roome of circumcision to that use ; in the meane time let the Reader judge . I further said of the Jews , they shall by vertue of Gods Covenant bee taken in againe in the end of the world , because the root is holy , because Gods covenant with Abraham , Isaac , and Jacob extends yet to them , and shall againe blossome , and will take place , when the Nations unbeleefe shall bee taken away , and their present nationall condition I shadowed out in the comparison of Nebuchadnezzars dreame , Dan. 4. 14. of a tree that was cut downe , and the root bound with an iron chaine , and yet afterward did grow again . The thing it self you deny not , nor go about to answer my argument drawn from the Jewes , viz. we , as they , were taken in ; they , and their children shall be at the last taken in againe , as they were at the first : and therefore we and they making up the same body , are taken in upon the same ground , our children with us , as well as theirs with them ; this Argument ( I say ) you go not about to answer , but in stead of answering , you pick quarrels against my comparison taken from Nebuehadnezzars dreame . Why Sir , I never thought a Scholar would have expected a comparison should runne upon foure feet ; nor have wrested it beyond what was intended by it , I never intended to make Nebuchadnezzars dreame an argument to prove , but onely to illustrate , that as that tree for a while was cut downe , and the root bound with an Iron chaine , was kept from growing , yet in the end the chaine was removed , and the tree grew againe ; so the nation of the Jewes was for a while cast off , from being the people of God , during the time of their blindnesse and unbeleefe , but in the end the vaile should be removed , and their nation taken into their former Church-standing , yea and more gloriously , and that by reason of the Covenant ; But from this you seeke to draw many absurdities , and to shew wherein my comparison holds not ; as this tree is not cut downe as that was , onely some branches broken off , and that to make Abraham the root ; to bee bound with a chaine is unhandsome ; and that in this allufion , I sometimes make Abraham the roote , sometimes the Covenant the root , &c. all which are worthy of no answer ; nothing being held out in the allusion but what I now said ; neverthelesse , were it pertinent to our controversie it might easily enough be shewed , how in a sound sense the Covenant is the root upon which Abraham and all the rest of the branches grow , and also how by vertue of the Covenant , Abraham is also a root from which his seed grow , yea , and severall beleevers are roots from which their posteritie springs , and how in one sound sense Abraham , Isaac and Iacob , and all visible beleevers make up this one tree this Olive , and yet in another sense they are all but branches of this Olive . Whereas I said in all this discourse , the holinesse of the branches there spoke of , is not meant of a personall inherent holinesse , but an holinesse derived to them from their Ancestors , a faederall holinesse . Against this you except many things . First , Mr. Goodwin expounds it otherwise : if Mr. Goodwin meane that there is no other holines which may make men esteemed so in facie dei according to Rom. 2. ult . I concur with him , but if he say there is no other holinesse , or that the profession of holinesse may not make him passe as holy in facie visibilis Ecclesiae , when I heare him say so ( as yet I never did ) I shall dissent from him though hee be my loving friend . Secondly , say you , bere are divers things to be marked indeed , but with an obeliske : indeed Sir that brand is alwayes ready at your hand , let us see whether you have set it justly or no in this place , and whether your impartiall Reader will not take it off and set it upon your selfe . I oppose ( say you ) personall inherent holinesse , to derivative holinesse as inconsistent : but Reader looke into my Sermon , and see whether I did so or no ; I confidently deny this charge , I onely shewed the meaning of the word in this place to bee of derivative holinesse common to the whole nation , not excluding personall inherent holinesse in true beleevers among them ; and I say again , the whole nation was called holy , not personally inherent , but federally ; and you acknowledge here a derivative holinesse from Abraham as a spirituall father , yet I suppose you will not undertake to justifie that true inherent holinesse is derived from any , but from our Lord Jesus Christ , and his holy spirit . Next say you , this holinesse is derived not from any Ancesters , but onely from Abraham . But I beseech you in your next not onely to dictate this , as in this booke you doe very often ; but cleare and prove it by some good arguments , why it does not descend from other immediate parents , who are beleevers , as well as originally from Abraham : for parents who are branches from Abraham their father , are yet rootes to their children who spring from them ; Doe wee not read of the root of Iesse , Esay 11 ? though hee was but a branch from Abraham , might not every parent among the Jewes , at least every beleeving parent apply that promise made to Abraham , I will bee the God of thee , and thy seed ? if you thinke hee may not , disprove the Arguments which I have brought for it , in answer to your sixt Section . I demand further , was not such a holinesse derived from Abraham to his naturall seed , or posteritie , where all Abrahams posteritie , who are called the holy seed , true beleevers , and inwardly holy ? No ( say you ) other parents are not roots , Abraham onely is an holy roote , or at the most , Abraham , Is●ac , and Jacob , in whose names the Covenant runs . To which I reply , first , this is to say and unsay ; Abraham onely is an holy roote , yet Isaac and Iacob are holy roots too . Secondly , the Apostle names none of them at all , but speakes of the fathers , which includes all their Ancestors , at least more then Abraham onely . Thirdly , how often did God ( as I shewed before ) renew that promise , I will bee the God of thee and of thy seed , after Abraham , Isaac and Iacob were all dead ? Fourthly , your self say , the body of beleevers is compared to the Olive tree , and each beleever to a branch , and then , sure Abraham , Isaac and Iacob onely , are not the root or tree which bare the branches , but the body of beleevers is the tree , and so ( by your owne grant ) it followes , beleevers in one sense are the tree , in another the branches . Fiftly , I adde , that the body of beleevers , who make this Olive tree and branches , must necessarily be understood of visible professors , and not restrained or limited to true beleevers onely , otherwise the branches could not have been broken off , as is aforesaid . Next you step out of your way , to reproach Mr. Thomas Goodwin , who ( say you ) indeavored to inserre a kind of promise of deriving holinesse from beleevers to their posteritie out of the similitude of an Olive , and its branches , compared with Psal . 128. 3. &c. And then you vilifie him , as a man who by spinning out similitudes and conjectures , deludes his Auditory with such things , rather then satisfie them with arguments : what his discourse was , you set not downe , nor in what sense he alledged holinesse to be derived from beleeving parents to their posterity , but why like Ishmael your sword should bee thus against every man , I cannot tell ? as for Mr. Goodwin ( notwithstanding his difference from me in some points of Church-government ) I can doe no lesse then testifie that I know him to be a Learned godly Divine , and an eminent Preacher of the Gospel of Christ , and his worth not to be blasted by your scornfull speech ; and for the things you alledge against him , he assures mee , You have set downe his notions in your Booke otherwise then he preached them ; and that in due time hee intends to publish his Sermons , and then the world shall see whether you have done him right or not . Lastly , to that which I asserted , That the Infants both of Jewes and Gentiles , for these outward dispensations are comprehended in their Parents ; the Infants of godly Parents , according to the tenor of his mercy ; the Infants of the wicked , according to the tenor of his justice : you upon this demand whether I do not in this symbolize with Arminius , who makes this the cause why the posterity of some people have not the gospel , because their forefathers refused it ; and you bring in the learned Doctor Twisse , and Moulin disputing against him in that point . How faine would you say somewhat which might reproach this Argument ? But may not both these things be true , that God shews mercy to whom he pleases , and hardens whom he pleases , and yet shews mercies to thousands of generations that feare him , and visit the sins of parents upon their children ? may wee not say truly when God cast out the nation of the Jewes from being his people , that for their sins he gave the Bill of Divorce to them and to their children , that they should no longer be his people in Covenant , as they were in time past , and yet his grace remain free ? I spake expressely of outward administration of the Covenant , That when Parents are taken into Covenant , their children also with them have a visible right , and when God gives a bill of divorce from a visible Church standing , ( for to true beleevers hee never gives any ) their children are cast out with them , as appeares in the Jewes at this day ; is this to symbolise with Arminius ; or doth Doctor Twisse or Moulin , or any other of our Orthodox writers gainesay this ? I appeale to every learned Reader to judge ; But é regione , I desire you to shew how you will avoyd symholizing with the Arminians , who indeavor to prove falling away from true grace and holinesse , from this 11. of the Romans , because the branches were broken off , when you with them say , the graffing into the Olive here is meant of true beleevers graffed into the invisible Church , yet of the branches growing in , or graffed into this Olive , it is expresly said some were broken off , and others will fare no better if they beleeve not . Bert us in his relation of the conference at the Hague , urges this very place , to prove that it is poss●ble for the Saints to fall away from grace , because we are advised to take warning by the Jewes Example , who were broken off for their unbeleefe ; I know that you thinke not that true beleevers may fall away , but how you will avoid the Argument , interpreting this place as you doe , I professe I cannot tell . And now I leave it to every judicious Reader , whether you or I have darkned this Scripture , whether you in saying this Text , is meant of the invisible Church onely , and the graffing in is by election and faith , or I who say the rejecting is of the Jewes from being of the visible Church , and ingraffing is meant of the taking in of the Churches of the Gentiles to bee the visible Church , kingdome , and people of God in their roomes ; whether ( in a word ) I who interpret it of such a growing in the Olive , or ingraffing into it , as may endure a breaking off , and yet none fall from saving grace who once had it , or you who make such a graffing in , as that if any branches bee broken off , it must necessarily follow , that branches may bee rent off from the invisible Church , and fall away from inward holinesse , have interpreted this Text , most agreeable to the Analogy of faith , and the Apostles scope : and to conclude , let the Reader also judge , whether this Text ( notwithstanding all your indeavors ) remaine not still in my hands , as one of my strong holds , to defend this conclusion , That the obildron of beleevers new , have the same right to the Covenant with their Parents , as the children of the Jewes had with their Parents . Now ( say you ) you are come to my principall hold , 1 Cor. 7. 14. I perceive at first you thinke there is some strength in it , for you have brought a huge army against it , and drawne a long line about it , raised abundance of batteries , and in a very long discourse say something almost to every sentence of mine concerning this Scripture , and after all your shot is spent , you cry Io triumphus , I have got your chiefe hold which you had best manned . Truely Sir you speake like 〈…〉 , qui diff●avi● omnes 〈◊〉 Gurgu 〈◊〉 . But the best is , all the ground is not yours that you walke over , nor every man killed that you shoot at . I have no feare that your great swelling words will give any satisfaction to your judicious Readers ; wee will come to what you have done , and try what strength there is in this long Section , and that I may make my answer to it as briefe as is possible , I shall bring all the matter of your discourse to three heads . First , such things as wherein you and I doe agree , and must necessarily agree . Secondly such things as wherein whether wee agree or disagree it matters not much to the point in controversie ; these two I shall but touch upon . Thirdly , such things wherein wee differ , and which really concerne the controversie betwixt us . And these things ( God willing ) wee will try out hand to hand . First , wee agree , that sanctified may have many senses , and that of those many , two onely are applicable in this place , either the matrimoniall sanctification , which you insist upon , viz. Chastitie in the wife and husband , or lawfull matrimony between them , and legitimation of the children . Or else Instrumentall sanctification , in the husband and wife , and federall holinesse in the children , which I insist upon . Wee agree also , secondly , that i● may signifie by as well as in . Wee further agree thirdly , that the seepe and meaning of the Text is , that the Corinthians having writ for the Apostles resolution whether it were lawfull for them who were converted , still to retaine their Infidell wives or husbands ; the Apostle here resolves that case upon the affirmative . And I will further agree with you fourthly , that these words else were your Children uncleane , &c. are a medium or argument whereby the Apostle proves the former sentence , the unbeleeving husband is sanctified in the wife , &c. I yet further agree , fiftly , that all the places which you cite out of the learned Chamier are Orthodox , and clearely prove that for which hee brings them , viz. That sanctification cannot bee understood of the conversion of the unbeleever , through the diligence of the beleever , page 73. And that the Argument is not fetched from a contingent thing , pag. 74. And that holinesse is not meant of ceremoniall holinesse ( which sense was ascribed to Augustine ) pag. 76. And that the holinesse of Children here , is not that which they receive from their education , pag. 75. And I am sure you must agree with mee , sixtly , that in all these testimonies you have cited out of Chamier , there is not one word against my Interpretation , or for the Justification of yours ; yea and I know also that you will agree with mee seventhly , that the learned Chamier in a large dispute doth confute your interpretation , and vindicate my interpretation , as the onely true and proper meaning of this Text , even in that very place where you quote him . And therefore I know the Reader will agree with mee ( whether you doe or no ) that you doe but abuse your Author and Reader , both in making a flourish with Chamiers name nothing to the purpose , and thereby would make the Reader conceive Chamier to bee of your side when hee is point-blanke against you . I yet further agree with you , eighthly , that some Interpreters both antient and moderne doe interpret this Text as you doe , and I am sure you will also agree that it were easie for mee to bring ten for one , who interpret this Text as I doe ; though I forbeare to bumbast my booke with them , no wayes desiring that this cause should bee carryed by number of suffrages . Secondly , there are many things in this Section wherein wee differ , but the cause depends nothing at all upon them ; first , you severall times cite the learned Beza as if hee were of your mind in the interpretation of this Text , to construe it of matrimoniall holin●ss● . I confesse the cause depends not upon Beza's judgement , but your reputation depends much upon making this good : That you should dare to cite an author as interpreting it for you who exprofesso interprets it against you ; Beza indeed acknowledgeth this Text warrants a lawfull use , but withall sets himselfe to prove that that 's not all , but saith it 's such a sanctification as I contend for , and saith , no man may interpret it otherwise then I doe of federall holinesse : according to the Covenant , Ero Deus tuu● , &c. And out of that very Text , doth ( in his annotations upon that place ) assert Infant-Baptisme . Secondiy , you thinke this Text was never interpreted of federall holinesse untill the dayes of Luther : the cause I confesse depends not upon this , but it discovers some defect in your reading , since it is apparent that Athanasius , one of the most ancient of the Greek Fathers , and Tertullian one of the most antient of the Latine Fathers bring this Text to prove the prerogative of the Infants of beleevers , which certainly they could not have done if they had interpreted as you doe , that their children were legitimate , nor have given them any title to the kingdome of heaven , if to their understanding it had not related to the Covenant of Grace . Thirdly , whether Mr. Blakes paralleling this place with Gal. 2. 15. ( upon which you spend almost two whole pages ) bee good or no , or whether these places doe interpret one another , is not much materiall to the present controversie about this Text , although it be plaine , that by Jewes by n●ture the Apostle intends the Church-priviledge of the Iewes in opposition to the Gentiles , as I have elswhere shewed . Fourthly , whether Bellarmine was the first who expounded holy for Iegitimate , in confuting whereof you spend another page , and alledge sundry Authors before him who so understood it ; this is not to our businesse though you take occasion to shew your reading in it . Thirdly , this therefore onely remaines to bee tryed out between us , whether this bee meant of lawfulnesse of wedlock between man and wife , and legitimation of children , as you affirme ; or of Instrumentall sanctification , betweene husband and wife quoad hoc , and federall holinesse of children , as I affirme ; wherein I shall , first , make it plaine that your Interpretation cannot hold ; secondly , that mine must stand . The sense which you undertake to justifie is , that it is a Matrimoniall sanctification , when the Apostle saith the unbeleeving husband is sanctified by the wife , &c. the meaning i● , their marriage is lawfull , and their children are not unclean , but holy ; the meaning is , they are not bastards , but lawfully begotten . Against this I dispute . First , in making good the foure Arguments used in my Sermon against this interpretation ; the first whereof was this , uncleannesse and holinesse when opposed one to another , are never meant of civilly lawfull or unlawfull , but are alwayes used in a sacred sense , alluding to a right of admission into or use in the tabernatle or Temple , which were types of the visible Church , & holinesse is always taken for a separation of Persons or things from common to sacred use . To this you except many things . First , you like not the term civill holinesse , you rather would call it matrimoniall holinesse , because its institution is of God , not from the laws of Man. I Reply , this is a poor shift ; by holy and civill wee distinguish things belonging to the first and second Table . All second Table duties are civill things , though their institution be of God ; civill Magistracy though instituted of God ; obedience of children to their Parents , though instituted of God ; and all the judiciall lawes given to the Jews about meum and tuum ; were they not therefore civill , because they were Gods institutions ? Or is marriage a businesse more concerning Religion , then these are ? is it a Sacrament ? or how else , is it more holy then these other civill things ? You except secondly , uncleannesse may bee taken for bastardy , in an allusion to a Tabernacle use : Bastards being numbered among the uncleane . I Reply , this is spoken without any proof , for although the Lord saith , Deuteronom . 23. 2. That a bastard shall not come into the congregation of the Lord , it cannot be meant that bastards shall bee numbered among the uncleane , or having nothing to doe about Tabernacle or Temple services ; for there was the same law for Eunuchs who were not excluded as unclean : no unclean person might eate the Passeover , might no Eunuch or Bastard eate the Passeover ? Beside , when you thus construe , else were your children unclean , you make there a Bastard and unclean , to be termini convertibiles , consequently every unclean child must bee a bastard . Now if any man would suppose that bastards might bee reckoned amongst unclean , yet all unclean children must not bee reckoned amongst bastards ; all the children of the Gentiles were unclean , but they were not bastards . It is needlesse to enter into a further discourse about that place , Deut. 23. how or in what sense a bastard might not come into the Congregation ; whether by the Congregation be meant the Sanhedrin , as some ; or whether his not entring , bee of bearing Office , as others ; or of not marrying a wife an Israelitesse , as others , it matters not , it 's sufficient they were not numbred among the unclean . Thirdly , you refer me to the 1 Thess . 4. 7. God hath not called us to uncleanness , but unto holinesse ; and desire me to tell you , whether uncleannesse be not there meant of fornication , and by holinesse , chastity . I answer , I prevented this in my Sermon : and shewed that chastity among the Heathens , is never called sanctification ; the holy Spirit onely is the Spirit of sanctification , and the bodies of the Heathens are not the temples of the holy Ghost : but among beleevers it may be called so , because it is a part of the new creation , a part of the inward adorning of the Temples of the holy Ghost ; and though the chastity of beleevers is onely a morall vertue in respect of the object , yet in respect of the root , principle , end , it 's a Christian vertue , and it 's an act of pure Religion , to keep a mans self unspotted from the flesh , as well as from the world , Iam. 1. 27. Besides , I now adde , there is no reason that that place , 1 Thess . 4. should be restrained to fornication , because many other sins are named in that place , besides fornication . Mark the words in the 3 ver . the Apostle tels them , That the will of God is their sanctification , that every one should abstaine from fornication ; that no man goe beyond and defraud his brother in any matter . And then he gives this as a reason common to all the particulars , because God ha●h not called us to uncleannesse , but to holinesse . So that by holinesse there , is meant not onely chastity but justice also ; and what kind of consequence were there in such an Argument ; let no man goe beyond his brother in bargaining , because God hath not called us to fornication , but to chastity ? Whereas you alledge Beza thus interpreting this Text , vers . 3. This is the will of God , even your sanctification , i. e. saith Beza , that you abstain from fornication ; and upon this id est , you build much ; therefore I shall consider it . Sir , id est put in by Beza , hath reference not onely to that which doth immediately follow , namely , that you abstaine from fornication ; but to the 6 verse also , that no man go● beyond and defraud his brother : Beza saith , id est , ut abstineatis , ut ne quis opprimat & habeat quaestui , It being ordinary to have instances given in the second Table , when the duties of the first Table are included , if not principally intended ; that the holy Ghost might meet with Hypocrites , who are apt to put all their holinesse in outward performances . Yea , Beza in the same place in his Annotations upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , referres him to Iob. 17. 17. and his note upon Iob. 17. 17. is this , Sanctum autem dicitur , quod Deo peculiariter devotum ac consecratum est ; an expression agreeable to the Hebrew notion , and therefore Beza addeth , est autem hoc vocabulum profectum ab Hebraeis : so that by Beza we are brought back to the notion of consecrating and devoting things to God. But you yet endeavour further , and turne and winde the words every way , and run over all words that are of the same Tribe or kindred , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because you cannot find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the heathen ; and in the end you have found an instance in Stephanus's Thesaurus , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies castim●niam servo , [ I am chaste . ] But first , Stephanus speakes but doubtingly , he puts in videtur , which you leave out . Besides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually meant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so Suidas ; and the very instance which you from Stephanus have brought out of Demosthenes , makes directly against you : for the Priest saith , I offer sacrifice , and I am in case to doe it , for I am pure from the company of man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and all other things which might pollute me . That is , I am holy according to my order , and therefore fit to doe my office . These last words which give the full sense of the place , you have ( not very fairly ) left out of your Quotation . Yet you make another supplement out of Corinth . 7. 34. That she may be holy in body and spirit ; and demand whether the meaning be not that shee may be chaste . I answer , the plaine meaning is , that she being free from worldly distractions , is at more liberty to give her self wholly to godlinesse , then others can , who have these worldly avocations ; and in truth it is a pretty odd sense which you have invented of this place , the unmarried cares for the things of God , that she may be chaste ; but she that is married cares for the things of the world how shee may please her husband . I wonder what learned man concurs with you in this : I doubt in this rare interpretation you are all alone . When I added , That even the meat and drink of beleevers , sanctified to them , serves for a religious end and use , to refresh them who are the Temples of the holy Ghost . You answer , then is seems in eating and drinking they do an act of religion ; to which I need no other reply then your next words , that they are sanctified to them by the word and prayer , they receiving them after an holy manner , with faith , supplication , and thankesgiving , &c. And that this place of Timothy doth hold out more then a lawfull use , is most apparent ; because it is such a use of the creatures as the heathen had not , who yet had a lawfull use of the creatures ; and it is such a use as is appliable onely to beleevers ; and such a use as is procured by the Word and prayer : and although wicked men doe not doe an act of Religion in feeding the bodies of the Saints , because all their actions are uncleane ; yet beleevers have an holy use of those creatures which heathens feed them with having the Word not onely to warrant the use of them , but prayer to procure Gods blessing , to that end for which they eate and drink , which is to live unto God. My second Argument was , had this been the meaning , Else were your children unclean , but now are they holy ; else had your children bin bastards , but now they are legitimate ; the Apostles answer had not been true ; because then if one of the parents had not been a beleever , and so by being a beleever , had sanctified the unbeleever , their children must have been bastards , whereas wee know children born in lawfull wedlock are legitimate , though both the Parents were unbeleevers . To which you answer , this priviledge comes not from the faith of the beleever , but from the relation of marriage ; and your reason is , because the Apostle saith not , the unbeleever is sanctified by the beleever ; but from the husband or the wife , although one or two old Copies have the word beleever , yet the rest have it not ▪ and the reason cannot be conceived rightly to be any other , but that although the person meant were a beleever is well as an husband or wife ; yet in this passage they were considered onely as husband and wife , and not as beleevers , to intimate that the sanctification did not come from the faith of the party , but from conjugall relation . I reply , this expressely crosses the Apostles confessed scope , for the question was not , whether an husband might leave his wife , or a wife her husband , the Apostle had resolved that case before , ver . 10. but whether a beleeving husband might leave or separate from an unbeleever ; no ( saith the Apostle ) if the unbeleever be content to dwell together , ( if not , let them go , a brother or a sister is not in bondage in such a case ) Why ? for the unbeleever is sanctified in or by the wife ; but now in your sense , the Argument had been as good , to say , the unbeleever is sanctified in or by the unbeleever ; or the beleever is sanctified in or by the unbeleever , which had beene nothing to the question in hand . Againe , the Apostle expressely names the unbeleever in opposition to the wife or husband who is a beleever ; of which there had been no use , if he had intended onely matrimoniall sanctification , he might have said the husband is sanctified by the wife , and the wife by the husband , let them bee what they will , which cannot be spoken truly , when the Scripture plainely sayes , Nothing is pure or holy to the unbeleever , as Beza well observes upon this place : and though the word beleever be not in the Text , [ yet it is necessarily implyed , and therefore some Copies have it in the Margin , not onely one old Copy , and a Copy of Clermont , and the Vulgar Latine so reade it , but Augustine also in his book , wherein hee expounds the Sermon on the Mount ; and Tertullian in libro secundo ad ux●rem , ] for as Beza rightly observes , the question is concerning a beleever , what he is to doe with an unbeleever ; and when he sayes the unbeleeving party is sanctified in or by the other party , it plainly implyes the one party sanctifies the other , viz. the beleever sanctifies the unbeleever , ( not retro ) which needed not be said of matrimoniall sanctification , as you call it , for in that sense both parties were sanctified in themselves , not in or by one another , marriage being honourable among all , and the bed ( the coitus ) undefiled . Besides , there are words which plainly denotate it a little before , a brother or sister , which are taken for beleevers , ver . 12. if a brother have an unbeleeving or infidel wife , ver . 15. a brother or a sister is not in bondage in such a case : And if you should say the beleeving party sanctifies the unbeleever , not qua beleever , but by the Word and prayer I answer , this would make the Argument stronger ; for it is therefore such a sanctification as heathens are not capable of . My Third Argument was , the Apostles argument had had no strength in it , supposing the text were to be interpreted as these men would have it : their doubt ( say they ) was , their marriage was an unlawfull wedlock ; and so consequently their children bastards ; and they make the Apostles answer to be , were you not lawfull man and wife , your children were bastards : which kinde of Argument ( said I ) were but idem per idem . Your answer to this is such a one as I know not what to make of it ; you say I doe not rightly set downe my Adversaries explication of the Apostle , the doubt ( say you ) was onely , whether they might live in conjugall use ; but there was no question of their children , whether they were legitimate or not ; they were assured their children were not bastards , but legitimate , and this the Apostle uses as his medium , to prove they might lawfully live together . To which I Reply , take this for granted which you say , and ( if I want not common sense ) you plainely and fully answer your selfe , for if they were out of all doubt , that their children were not bastards , then it was not possible for them to doubt whether their owne marriage were lawfull ; take this to be his Argument , your children are legitimate , this you all grant : Ergo , your marriage is lawfull , of which you doubt : Risum teneatis amici ? they received the one as a supposed principle , that their children were lawfully begotten , which could not be but in a lawfull wedlock , yet had not light enough to know , that their wedlock was a lawfull wedlock ; if they doubted not of the latter , how could they of the former ? My Fourth Argument was according to this interpretation , the Apostles answer could no way have reached to the qui●ting of their consciences ; their doubt was , whether they were not to put away their wives and children as not belonging to God , as being a seed whom God would not owne among his people , and this answer could never have quieted their consciences , to tell them their marriage was lawfull , and their children legitimate . To which you answer , this Argument is grounded on a mistake , the question was not ( say you ) about putting away of their Wives and children as not belonging to God , but something else . I Reply , but if it be not grounded upon a mistake , and that ( as Beza sayes , ) Paut is not here arguing about civill policy , but arguing a case of conscience . Whether because of the idolatry of the wife or husband , Religion did not require they should be put away , because God would not have his holy seed mingled with them , then by your owne confession the Argument stands good ; which whether it will not be made out , shall ( God willing ) by and by appeare . These foure Arguments I used before ; and whether the first three be not already vindicated , let the Reader judge ; the fourth comes to be made good afterward , when I come to confirme the interpretation which I made of it . I shall briefly adde foure other Arguments , to shew that this Text cannot be interpreted as you would have it . First , you say , The unbeleeving husband is sanctified by the wife , and sanctification you here take for chastity : which is a most incongruous speech , to say that the one party makes the other chaste ; if he or she were not unchast , how are they made chaste by the husband or wife ? and if they bee unchaste , how doth this make them chaste ? marriage is then honourable or chaste when the bed is undefiled : this Argument is onely from the unseemlinesse of the expression . Secondly , my second I take from your own words , pag. 73. Where you say , The sanctification of the unbeleever here , is such a sanctification as is parallel with that , 1 Tim. 4. 5. where the creatures are sanctified to the pure by the word and prayer ; therefore there must be more meant then the Heathens are capable of ; therefore another sanctification then matrimoniall sanctification , for that the heathens had : if therefore this must be such a sanctification as that place in Timothy meanes , it must be a sanctification peculiar onely to beleevers . Thirdly , yet a third Argument I take from your owne words : you have endeavoured ( though in vaine ) to shew that bastards may be called uncleane , and holy may be called chaste ; but you doe not , and I beleeve you cannot produce out of the Scripture the least shew of a proofe , that holinesse signifies legitimation ; you are holy , id est , you are lawfully begotten ; if you can , pray let us have it in the next : sure I am , that place , Mal. 2. 15. That man might seeke a holy seed , or rather , a seed of God , will give you no help ; for though a seed of God in that place , might be interpreted ( as M. Calvin would have it ) for legitimate , because ( as he sayes ) that uses to be called Divine , which is excellent , a legitimate seed is in comparison of spurious , yet this is nothing to holinesse . The word in the Hebrew there used , is not a holy seed , but a seed of God , an eminent or an excellent seed , as all eminent or notable things use to be called ; great Armies are called the Armies of God ; great and high hills , are called the hills of God ; great and tall trees , are called the trees of God : so that take a seed of God in that place for a legitimate seed , yet there is nothing to prove that holinesse may signifie legitimation ; though for my owne part ( Pace tanti viri ) I humbly conceive the Prophet intended , not a legitimate seed onely , ( as Mr. Calvin would have it ) but to shew what was Gods chiefe end in the institution of marriage , viz. The continuance of a seed of God , wherein the Church is to be propagated to the end of the world ; now according to your interpretation of holinesse for chastity , the Apostles Argument must run thus , If your marriage were not lawfull , your children would be bastards , but now they are chast ; which sense were too ridiculous which to avoid you are compelled in stead of chaste to say legitimate , without any example of such a use of the word holy . Lastly , yet one Argument more I propound , your sense makes the Apostles Argument wholly inconsequent , if the unbeleeving party were not sanctified by the beleever , ( viz. matrimonially ) then were your children unclean , that is , ( in your sense ) Bastards , which follows not ; for if they were both unbeleevers , yet their children were not bastards ; and if they were both chast , ( yet being Infidells ) their children were uncleane , id est , Infidells and Pagans , so that to close this I retort your owne words , page the 75. That let this be granted ( that it is meant of matrimoniall sanctification , ●● of necessitie it must ) then the uncleanenesse must bee meant of Bastardy , and holinesse of Legitimation ; but I say , é centra , let this bee granted , ( as of necessitie it must ) that it is not meant of matrimoniall sanctification , or lawfulnesse of wedlock , then uncleannesse must not bee meant of Bastardy , nor holinesse of Legitimation , but of some other holinesse , which what it is , is next to be enquired . Having thus plainely overthrowne your interpretation , it remaines that I make good my interpretation against your exceptions , I said , their doubt seemes to arise from the Law of God , which was in force in Ezraes time , where Gods people were ordered to put away their Infidell wives and children , as a polluted seed , which God would not have mingled with his owne : you answer , first , You see very little agreement , betweene this case and that ; and that the cases are very farre different of two persons not under the Law marrying in unbeleefe , and of two persons under the Law , the one a Iew by profession , the other a stranger ; secondly , and that none of the phrases , except the word ( holy ) , are used in the one place which are not used in the other ; thirdly , you rather thinke their doubt arose from a former Epistle which hee had wrote to them , mentioned 1 Cor. 5. 9. wherein he commanded them not to keep company with fornicators , or Idolaters , thereupon they might doubt whether they should continue with their unbeleeving yoke fellowes I reply , first , that the cases were the very same when their scruple arose , for though they were both unbeleevers when they were married , and at that time neither of them both belonged to the Church of God , yet when one of them was converted , and the other remained an Infidell , one of them was now become a Church-member , the other remained an alien , their case was the very same , and they finding their condition parallell with that in Ezra might very well apply that case to themselves , and make this their doubt . Secondly , although the phrases used in Ezra differ from those used here , that makes nothing against this collection , because phrases are used according to the different administrations , each speaking according to the received dialect belonging to the administration they lived under . Thirdly , and as to that , you say that it might arise from 1 Cor. 5. 9. I answer , should that be granted , yet my sense remaines as strong as before , for if this scruple now rose , that if beleevers because of the unbeleefe or Infidell condition of the husband or wife , might not by the rule of the Gospel continue in marriage societie with them , it must bee from some rule of Religion , which must strike upon their conscience , and from what rule could they gather , that their marriage which before was lawfull was upon their conversion turned into fornication ? and if their doubt were ( as your selfe grant ) whether it were lawfull for a converted party , or a beleever still to retaine their Infidell wife or husband , ( not of unbeleevers whether they bee sanctifyed matrimonially one to another ) the doubt must necessarily arise from something in Religion , some case which was peculiar to beleevers , now ( as Mr. Beza saies truely ) the doubt being in their consciences , of an unlawfulnesse to continue in their married condition from some thing peculiar to Gods people , the Apostle should have used a most indirect argument to pacifie their consciences in referring them to the civill Lawes of other nations , by which their marriage is proved lawfull ; and to what purpose should hee discourse of Bastards or the like , when their consciences were scrupled in something which begun to concerne them upon their conversion , and to tell them they were sanctified in their unbeleefe , could never have reacht the scruple arising , after they begun to bee beleevers , because their marriage might be firme and good , while they remained unbeleevers ; yet the Infidell might now become impure in that relation of marriage to the other , which was converted . And therefore it remaines , that it must bee resolved from some rule which must reach beleevers , as they were the people of God , and not bee common to Infidels with them ; now what is that Argument which Paul here uses to satisfie them ? ( which must reach them as they were beleevers ) your selfe grant it is this , else were your children uncleane , which is the medium , because your children are not uncleane but holy , therefore the unbeleever must bee granted to bee sanctified to the wife or husband , this Argument must therefore necessarily inferre some kind of holinesse which is appliable onely to the State of Religion , therefore it must be federall holinesse . But against this you except many things . First , this could not have resolved the doubt in the case of those who by Age could not bee sanctified to this end , or by reason of accidendall inabilitie for generation , they might still depart each from other notwithstanding this reason . I answer , it followes not , this is a laying downe of their right , which they may claime when ever they are capable of it , this is their priviledge , which remaines firme though it should never come into Act , as if a freeman of a Citie should have right to have all his children borne freemen , that is to bee numbred among his priviledges , though hee should never have a child , this reaches to men and women , married , and unmarried , yea even to children yet unborne : besides , the first part of it reacheth to the bed , even the coitus is not onely undefiled , but sanctified . Secondly , say you , this reason would then run thus , you may live together , for you may b●get a holy seed , and so their consciences should have been resolved of their present lawfull living together from a future event which was uncertaine , and here ( as I toucht before ) you bring in Chamier nothing to the purpose ; I answer , it is not from a future event , but from a positive reall truth , if Pauls reason bee framed thus , the children which beleevers beget upon their Infidell yoke-fellowes are a holy seed , therefore beleevers have a sanctifyed use of their Infidell husbands or wives , had this been a reasoning from a future contingent . As for what you here cite out of Chamier , I answer onely this , I perswade my selfe you are by this time ashamed of your impertinent quotation , I assure my selfe , if you bee not , your friends are . Thirdly , say you , sanctification is here not ascribed to God a● selecting some from others to such an use , but is common to all unbeleeving husbands in respect of their wives , and comes from that common relation , not speciall designation . I answer , this Argument is a plaine setting downe the question in controversie , as an Argument to prove it selfe , and I have already proved the contrary , that it is a priviledge not common to all who are married , but peculiar to beleevers . Fourthly , say you , according to this exposition the words following could not be true , else were your children uncleane , but now they are holy , because in this forme of reasoning this proposition is included , their children could not bee holy without that sanctification , which ( say you ) is false , because children may bee in Covenant , and bee regenerated , though their parents had never been thus sanctified the one to the other , the children of Infidel parents may bee sanctified . I reply , not while they are Infants , they are not by any birth priviledge to bee accompted as belonging to the Church of Christ , which is the onely thing about which wee are disputing , no man ever went about to prove out of this Text that none can ever bee converted , whose parents are not sanctified the one unto the other . Next ( after another impertinent bringing in of Chamier ) you reason thus , take it in my sense , and it is no satisfactory reason you may live together , for you may beget a holy seed ; I answer , this is the same with your second Argument answered before ; and wherein I pray you lies the weakenesse of it , you may live together , and have a holy use of your unbeleeving yoke-fellowes , for God esteemes the seed of such to bee an holy seed as truely as if both were beleevers , is this a slight or unsatisfying answer ? nay I adde further , had the Apostle gone about to prove , that a beleeving wife and a beleeving husband have not onely a lawfull enjoyment one of another , ( as heathens have ) but a sanctified , as they have of other creatures , because else their children were uncleane , but now they are holy , all your exceptions would lie as strong against this last as against the former , for you might have said , this reaches onely those that are of age● ; secondly , this depends upon a future contingent ; thirdly , this depends upon their common relation ; fourthly , and children may be holy , that is , afterward regenerate though this be denyed , let the Reader consider of it ; You goe on , and say , that in your sense the reason is plaine and satisfactory , let them live together , though one bee a beleever , the other an unbeleever ; for notwithstanding their difference in Religion , they are husband and wife , marriage being honorable among all , and the bed undefiled ; I reply , but this had been no satisfaction to their scruple , their doubt was not whether their marriage were lawfull while they were heathens , but whether now their conscience would not bee defiled , in remaining joyned to Idolaters , and the Apostles resolution must remove that , which your sense doth not ; you granted , they doubted not the legitimation of their children , and therefore your sense could not have removed the scruple , as is above shewed . And whereas you adde the like resolution hee gives verse the 17. concerning circumcised and uncircumcised servants , they might still continue with their master , their Christian calling did not dissolve those relations . I answer in one word , this like , hath no likenesse at all in it , there is no parallel betwixt these two cases , hee speakes not one word about beleeving servants continuing with unbeleeving masters , but of servants in generall , whether their masters were beleevers or unbeleevers , hee tells them that they might continue servants though they were Christs free men , yet if they can fairely obtaine their freedome , let them choose that rather . One Argument more you bring against this interpretation , if the sanctification were meant of matrimoniall sanctification , and the uncleannesse of federall uncleannesse , so as to exclude them out of the Covenant , whether of saving graces or Church-priviledges , then the proposition was most f●lse , because children of parents not matrimonially sanctified one to the other , were within the Covenant , as Pharez , Jepha , and others . I answer , first , I desire the reader to take notice that you take the Covenant here in this place as I doe for Church-priviledges . Secondly , indeed if sanctification bee taken for matrimoniall sanctification or lawfulnesse of wedlock , and uncleannesse of federall sanctification , the proposition may bee granted to bee false , and let them who so take it , undertake the defence of it if they can , but let it bee meant of that other sanctification which I have justified , the proposition is most true ; I say againe , all the children of those parents , the one whereof is an unbeleever , are uncleane , that is , federally uncleane , excluded out of the Covenant in regard of Church priviledges , at least if not of saving graces , ( which is a secret left to God ) unlesse the one bee sanctified in the other ; this Argument I answered in my Sermon , and framed it thus , that holinesse is here meant , which could not bee unlesse one of the Parents were sanctified to the other , but federall holinesse of Children may bee , where Parents are not sanctified , one in or to the other , as in Bastardy , Davids child by Bathsheba , &c. in which case the children were federally holy , and yet the barlot not sanctified in , or to the Adulterer or fornicator though a beleever : my answer was , that the Apostles scope in this Argument is , to shew that the children borne of an unbeleever would not bee holy , unlesse the other Parent could remove that barre , but hath no force of an Argument where both the Parents are beleevers , which was the case of the Jewes , the case of Hagar , Bathsheba , &c. All the reply you make to it page the 80. is to bestow a few scoffes upon it , that my answer is to deny the conclusion , that I shew no fault either in the matter or the forme of the Argument , that the scope which I mention is but a meere figment , that I doe as good as say , that the objector can make no Argument out of it , and that therefore I need make no answer ; And that in one place I grant the minor , then the major , and thus you most gallantly vapour upon me ; I reply , were it not that some Readers are prone to thinke him to have the truth , who speakes most bravingly , I durst ( without adding a word more ) leave all Schollers to judge whether my answer deserves all this scorne ; but lest you goe on in your vaine hoasting , I shall apply my answer more particularly to this Argument which you acknowledge to bee your owne , and I say plainely that the major proposition is not true if taken universally , viz. That holinesse of children is here meant , which could not be unlesse one of the Parents bee sanctified in or by the other , what ever those parents bee , though both of them bee beleevers . This proposition ( say I ) is not true , because when both the Parents are beleevers , there is no such barre to bee removed , by the ones being sanctified in the other quoad hoc , so farre as to make them capable to bring forth a holy seed , they being both in the Covenant , and that sinfull defiling of one anothers body , doth not deprive them of that priviledge of the Covenant to have their children accompted to belong to the Church of God , but when one of the Parents being an unbeleever or Infidell , must have their children accounted out of the pale of the Church , unlesse that barre be removed , to them it 's true , that unlesse the one bee sanctified in the other , ( the unbeleever in , or by the beleever ) their children would not be holy ; if therefore you make not your major so universall , but limit it as the Apostle doth , and make the Argument thus , That holinesse of children is here meant , which could not bee unlesse the one were sanctified in , or to the other , the one of the parents being an Infidell , but this was the case of Hagar , Bathsheba , Jeptha , Pharez , &c. Now your minor is false , this was not their case , neither of their Parents were unbeleevers , though sinfull in that act : and now I pray you , where lies the absurditie or weaknesse of my answer ; all this I said before , onely you would not see it ; and thought to carry it with more advantage to you by scoffing then by solemne refuting . In the close I added , indeed if a beleever should Adulterously beget a child upon a Pagan , this objection in that case deserves to bee further weighed , but here it comes not within the compasse of the Apostles Argument ; upon this also you bestow two or three scoffes , you call it a wise remedy nothing to the purpose ; and you construe it as if I said , I will not answer the objection which i● made , but if you will make it thus , and thus , then I will answer it . Truely Sir , I am perswaded , all learned men , either laugh at or pity this vanity of your disputing ; in sober sadnesse tell me , was this the scruple of the Corinthians , or doth the Apostle here meddle with this case of beleevers , and Infidell harl●ts ? doth he not confine himselfe to answer cases betwixt beleevers , and their unbeleeving wives and husbands ? or doe both these cases require one and the same answer ? To speake plainely , I could name Divines , who are no whi● inferiour to your selfe , who conceive that a beleever , even when he commits fornication with an Infidell , doth so far remove the barre , in the unbeleeving party , as that the child is ( in the beleeving Parents right ) to be reckoned to belong to the Covenant of grace , and Church of God , but because I knew that question fell not within the Corinthians case , and was a question which the Text and controversie in hand did not tie me to give a resolution to , I purposely baulked it , not once suspecting I should have met with an adversary so uningenuous , to say no worse , who would have said , the baulking of this question had been the yeelding of the cause ▪ and I say againe , this case of Bastards concernes not the Apostles case , who speakes not of parents adulterers , but of husbands and wives , the one a beleever , the other not , yet this advantage may bee made of those Instances , that if among the Jewes , the true Church of God , the children of one parent a Jew , the other a Gentile ( forbidden to bee married ) were federally holy , as in the case of Pharez and Thamar , then may one party a beleever interest their children in the same Covenant , and if Bastards among the Jewes were partakers of Church priviledges , much more reasonable may it seeme , that the children of both chast parents , whereof the one at least is a beleever , should be federally holy , it being Gods rule in this case , parius sequetur m●liorem partem . And now Sir , I leave the reader to judge , whether you have taken this which you call my chiefe hold , you have indeed set up your flag , but I hope your Reader will take it downe againe . Thus I have vindicated the truth of these two Conclusions , and I doubt not but I have evidenced the truth of them with satisfaction to the unprejudiced Readers , though not with that ability which some others might have done : Your selfe acknowledge , that if these two Conclusions could be proved , the cause is gained ; as well as lost , if these Conclusions be lost . My third Conclusion was this , God hath appointed and ordained a Sacrament or Seale of initiation to bee administred unto th●● who enter into Covenant with him : Circumcision for the time of that administration which was before Christs Incarnation , Baptisme since the time of his incarnation : This ( say you ) may be granted . But whereas I adde , That our Baptism comes in the room and use of Circumcision : against this you except many things . First you say , this I deny . I wonder how you could grant my Conclusion to be true , and yet deny this . Nor would you deny this , if onely the baptizing of grown men were intended to be proved out of it ; 't is for Infants sake you thus labour to invalidate this Argument . Secondly , you make a large parallel betweene them , wherein they are like , wherein unlike , and shew how farre you come up , and where you differ . I Reply , your self say similitudes are weak proofs , be sure the shewing of dissimilitudes is the weakest way of answering when the agreement holds in that whereto we apply it . A Lievtenant may be locum ten●ns to a King , though there be many things unlike between them . Let us make the businesse as short as may be : I agree with you in that speech which you cite out of Mr. Ball , we may stretch the parallel no wider , nor draw it narrower then the Lord hath done it ; and in this point to alledge nothing but what God hath taught us , and as he hath taught us ; and whatever parallel men make between them , if the Spirit of God make not the same , let it be rejected . And I say againe , That the Spirit of God has made parallel in these particulars . First , Circumcision is the same with Baptisme for the spirituall part ; Circumcision was the seale of the new birth , Deut. 30. 6. so Baptisme , Tit. 3. 5. Col. 2. Circumcision was a seale of the righteousnesse of faith , Rom. 11. 11. so Baptism , Acts 8. and many other places . Circumcision was the seal of the Covenant of Grace , Gen. 17. so Baptisme , it being the nature of every Sacrament . Secondly , Circumcision was the way of entrance and admittance into the Church , during the time of that administration , so is Baptisme during the time of this administration , Matth. 28. Acts 2. and throughout the whole Story of the Acts , Circumcision was the distinguishing badge between them who were Gods people , and the rest of the world ; so is Baptisme now , all who are not belonging to the Church , ( the solemn way of entrance whereinto is acknowledged to be by Baptisme ) are said to bee without , 1 Cor. 5. 12. Ctrcumcision was to be but once administred , nor Baptisme any oftner , as I have largely proved before , in answer to your 4 Sect. Part 4. None might eate the Passeover till they were circumcised , Exod. 12. nor of any to bee admitted to the Lords Supper , till they be baptized , as appears Acts 2. 41 , 42. And throughout the whole Story of the New Testament , all examples are for it , not one against it , and the reason is plaine , because none might partake of the Lords Supper , but such as were in visible Communion ; and your selfe know and grant , that Baptisme is the doore and entrance of our solemne admittance into visible communion , wee are by Baptisme ( say you ) according to Christs institution exhibited members of Christ and his Church , Exercit. p. 30. These parallels you see are made by the Spirit of God , and your exceptions against the comparisons between them , or rather your adding of more comparisons , similitudes , and dissimilitudes between them , by them to destroy these , are such as arise from the diverse administration of the Covenant , and do indeed manifest that they belong to severall administrations , but doe not prove that they had not the same general state , signification and use , as Sacraments , which seale the same thing in their diverse administrations ; Christ to come , and Christ already come , is the cause of difference of administration , and so of Ordinances , but hinders not the succession of one ordinance into the place of another , and therefore all those differences hinder not the inference of the one from the other . As for your exceptions , That Circumcision did confirme the promise made to Abrahams naturall posteritie concerning their multiplying , bringing out of Egypt , the yoake of the Law of Moses , setling in Canaan , &c. I answer , if this were granted , it hurts not me , these things concerning the manner of administration of the Covenant . Secondly , how prove you this which you say ? Thirdly , did circumcision confirme these things to all Abrahams naturall posteritie ? was the posteritie of Ismael and Esau to come out of Egypt ; possesse Canaan , ●ee yoaked with the Law ? Fourthly , what is the sense of these words , Circumcision confirmed the yoake of the Law ? it was indeed a part of the yoake , and obliged a person to it , Secondly , to that of womens being not circumcised , and children under eight dayes old , I have at large spoke to them in the first Section of this third part . Thirdly , the catechumini ; though they were members , yet they were not received into visible and Sacramentall communion of the Lords Supper till baptized ; the case of the Israelites travelling in the wildernesse was an extraordinary one . Fourthly , for that which you except against Circumcision being a distinguishing badge , because others were Gods servants who had not this badge ; I answer , that of Melchisedeck , Lot , &c. was answered before : beside , may not a livery bee a distinguishing mark of such a mans servant , and yet haply every servant not under the livery ? the Sabbath was a signe to Gods people , yet it may bee you hold that all Gods people till Moses did not keepe a Sabbath . Fiftly , and for what you adde that you make question whether an unbaptized person might not eate the Lords Supper , though you confesse you finde no example of it , and that in 1 Cor. 10. 2. 3. 4. and 1 Cor. 12. 13. Baptizing i● put before eating and drinking ; I reply , this I must number among your freakes , and out-leaps , and is a spice of your itch after singular opinions , and inconsistent even with your own grant , that Baptisme is the way and manner of solemne admission into the Church , and that nothing i● to bee done about the Sacraments , whereof we have not either institution or example , and yet here for oppositions sake you will allow men to come to the Sacrament of the Lords Supper , though unbaptized , and I thinke it never yet was a question in the Church whether an unbaptized person might receive the Lords Supper ; but say you , these and a hundred mor● cannot make ●● other then a humane invention , if the holy Ghost doe not shew that they agree in this particular of Baptizing as well as Circumcising of Infants . I answer , but when these Arguments and parallels made by God himselfe , are added to the parity of Jewes and Christian Infants , in being comprehended with their Parents in the Covenant which is to be sealed , it 's a vertuall warrant , it 's not meere analogy we reason from , for wee have a command to Baptize , and wee have the competency of infants to receive baptisme sufficiently proved elsewhere , your selfe grant right to Baptisme arises from the present state of a person , and therefore wee apply this seale , which succeeds that seale , to our Infants which succeed their Infants , in the priviledge of being faederati with their Parents , there being not the least hint in the word , that they should be left out . To slurre this Argument from Circumcision to Baptisme you frame a large and needlesse comparison between the Priests of old under the Jewish administration , and the Ministers of the Gospel now , and you demand , are Ministers therefore Priests ? and shew how many absurdities and dangerous consequences will follow if wee give way to such kind of comparisons , hence the Papists have pleaded for an universall Bishop , and the Prelates for superioritie of Ministers . A short answer will serve all this , you demand whether therefore Ministers be Priests , and so make simile to be idem against all sense and reason , as if I had gone about to prove Baptisme to be Circumcision . Secondly , wee onely apply things set up by God himselfe , and make the parallell as God hath made it , when any can prove that God hath set up an universal Bishop , or appointed superioritie of Ministers one above another , and hath made such parallels between them as you speake of , let them plead those comparisons and spare not , they had in their ministery many things which were typicall of Christ , which we have nothing to do with , but in other things where the Scripture hath made a comparison , wee may doe it safely , and may plead from the one to the other , as that they must have a call to their office , so must wee ; they that serve the altar must live upon the Altar , so they who preach the Gospell are to live upon the Gospel ; they must bee pure who bar● the vessels of the sanctuary , and the Priests lips must preserve knowledge , so our Ministers must be of holy life , fit to teach , &c. And all this wee may plead by good warrant ; and whereas I added in my Sermon that our Lord taught us this by his owne example ( miz . that Circumcision initiated into that administration , and Baptisme into this ) who was Circumcised as a professed member of the Jewes Church , and when hee set up the Christian Church , hee would bee initiated into it by the Sacrament of Baptisme ; hereupon you runne into divers things , as why Christ wou●d bee Circumcised , why Baptized , and in what sense Christ when he was to be baptized , said that hee would be baptized that hee might fulfill all righteousnesse , but you thinke it not probable , that it was any part of his meaning to be initiated into the Christian Church by baptisme , the Christian Church was not yet set up , with worship & discipline distinct from the Iewish , and because his Baptisme was of a higher nature then our Baptisme ; I reply , that the Christian Church was not fully set up , and compleated with all Ordinances of worship , government , officers till afterwards , is readily granted , but that it was not in fieri , in erecting and framing , and that Baptisme was administred in reference to the Christian Church , and that by Baptisme men were initiated into this new administration or best edition of the Church , I thinke no sound Divine did ever question . I grant Christs Baptisme was a transcendent one , and differs from ours in many things , and so was his Circumcision also a transcendent one , and differed from the Jewes in many things ; can you thence frame an Argument that hee intended not by his conformity to our Ordinances , to expresse the same favour to us as he did to the Jewes in conforming to their Ordinances , but that you should hence fetch an Argument , that because Christ was not baptized till hee was thirtie yeers old , ( which was within lesse then thirtie weekes after Baptisme was made a Sacrament ) is I confesse a most transcendent straine of wit , yet you boast of it , as if by it you had broke one of the strings I have to my bow . And proceed to try , whether you cannot crack the other also , the evidence which Colos . 2 8. 9. &c. gives to prove Baptisme to succeed in the roome of Circumcision : but before you come to the examination of this place , you make enquiry in what sense Baptisme succeeds in the roome of Circumcision , and you first observe that in speaking exactly , Baptisme was a concomitant of Circumcision , if not ancienter , that it was in use among the Jewes for many yeers together with Circumcision , though not as a Sacrament ; and for this you cite the learned Gentleman Mr. Selden , and Mr. Ainsworth on Gen. 17. and Mr. Lightfootes Elias Redivivus : I confesse , you are in the right , Baptisme was a knowne rite in the Jewish Church long before it was made a Sacrament , and therefore when Iohn came baptizing , none of the Jewes were ignorant of the use of Baptisme , they never asked him what he meant by baptizing , they knew well enough that it was a rite used in admitting of Proselytes or new Converts into the Church , they onely wondred , why hee did Baptize if hee were not the Messiah . But Sir , this exception of yours is so farre from being any argument against mee , that it affords me a good argument for Infant-Baptisme , because the same authors , which mention this as an Ecclesiasticall rite , in admission of Proselytes , doe testifie that the Infants of Proselytes were baptized as well as circumcised , and wheresoever Circumcision was applyed , Baptisme went along with it , so that the use of Baptisme was the same before , viz. to bee a rite of admitting growne men and Infants into the Church , onely it begun to bee a Sacrament of divine institution , when Iohn was sent to Baptize into the name of Christ : and it is in this Sacrament as in the other Sacrament of the Lords Supper , the panis benedictus , and the cup were used before in the Sacrament of the Passeover , as an Ecclesiasticall rite , but our Lord at the last Passeover , instituted the bread and wine to bee Sacramentall Elements , which before were only an Ecclesiasticall rite ; now seeing that Baptisme which was in use before , was onely turned into a Sacramentall use , to succeed Circumcision , with whom before it was a concomitant , and alwayes applyed to the same persons . Have you not helped us to a good Argument , that Baptisme belongs to Infants as well as grown men , especially since there is not the least hint given in the Word , that when it was thus advanced to bee a Sacrament , it should not bee applyed to those persons to whom before it was , viz. Infants as well as growne men ? the truth of this , that it was so , may appeare partly by Mr. Selden who testifies that the Infants of the Gentiles were made proselytes by this rite among others , both the male children and the female ; so likewise Maimonides [ Issurei biah , Cap. 13. ) tells us by three things Israel entred into Covenant , by Circumcision , by Baptisme , and offering , and that Baptisme was in the Wildernesse before the giving of the Law , as it is said , And thou shalt sanctifie them to day and to morrow , and let ●hem wash their garments ; and in another place , when a Gentile will enter into the Covenant , and gather himselfe under the wings of the Divine majesty , hee must be Circumcised , Baptized , and bring an offering , if it bee a female , baptisme and offering ; and againe , a Proselyte that is circumcised and not baptized , or baptized and not circumcised , is not a Proselyte , untill hee bee both circumcised and baptized ; and againe , a little Proselyte , they baptize by the appointment of the Consessus . There are also speciall testimonies in the Talmud , which declare , that Infants both of Iewes and Gentiles , were thus admitted , the male children by circumcision and baptisme , the females by baptisme , &c. Many testimonies of this nature to shew that Infants as well as growne men , were baptized among the Jewes are to be seene in Mr. Ainsworth upon Gen. 17. vers . 12 , 13. I was willing to give this little taste , that the Reader may see , that baptisme ever since it was in use , was applyable to children as well as growne men . You adde , even the Sacrament of Baptisme was before circumcision ceased , and you instance with Iohns Baptisme , which was a concomitant Sacrament with the Sacrament of circumcision ; I answer as before , Iohns Baptisme and Ministery , was a Pr●ludium to Christ , and was wholly in reference to the Christian Church , which then begun to bee moulded ; and though there was not a new distinct Church of Christianitie set up , yet all this was preparing the materialls of it , and Iohn did not admit them by Baptisme , as members to the Jewish Padagogy , which was then ready to bee taken away , but into that new administration which was then in preparing , but this is no argument against baptisme to succeed circumcision , as a Lord Major elect succeeds the old , though the old continue after his election for a time . Yet further , You inquire in what sense Baptisme succeeds in the roome and place of Circumcision , and say if by roome and place , I meane , locus communis et proprius , so Baptisme being an action , hath no roome or place at all properly : and if by roome and place I meane the baptized and baptizers , that is true but in part , seme who were to be baptized were not to bee circumcised , as women . Thirdly , if by roome and place I meane the same society , that is not true , Circumcision admitted into the Jewish , baptisme into the Christian Church . Fourthly , if of the Commandement upon which both are sealed , that is not true neither , Circumcision was commanded long before Baptisme . Fiftly , if of the same use , that is most untrue , for the use of Circumcision obliged to keepe the Law , to be a partition between Iewes and Gentiles , and to initiate into the Iewish Church , or rather into Abrahams family . Then lastly you say , if I meane it of confirming and sealing the same Covenant , neither is that true save onely in part , because their Covenant was a mixt Covenant , and although Circumcision did confirme righteousnesse by faith , and signified holinesse of heart , so also did the Cloud , Sea , Manna , the Rock , the Deluge or Arke : and the same are also confirmed by the Lords Supper ; and therefore to say that Baptisme succeeds in the roome and place of Circumcision , is a position erroneous and very dangerous . I am prone to thinke that time as well as paper and Inke are very cheape with you , who thus needlesly waste them ; this poore quibbling about succession and roome , place , &c. is too Pedanticall for a grave Divine , what Reader will not at the first view see this to bee my meaning , of Baptisme succeeding in the roome and place of Circumcision , that Baptisme succeeds Circumcision as a signe substituted , in the place and stead of Circumcision , to signifie and seale the same Covenant of grace which Circumcision did , Circumcicision more darkely sealing , Christ being not yet exhibited , baptisme more clearely , the shadow being taken away and the substance come ? & almost all your differences refer onely to the severall manners of administration of the Covenant , not to the Covenant it selfe , or thing administred , yet I shall touch upon each particular . First , your fancy of Locus proprius & communis , is too idle to require any answer . Secondly , that of the Iewish women hath been sufficiently spoken to in the first Section of this third part . Thirdly , when you say , circumcision admitted into one Church , baptisme into another ; ( I am very loath to impute to your sense which you intend not ) if you meane onely the severall administrations , the Church of the Jewes being Christs Church under one administration , the Christian Church the same Church of Christ under another administration ; you speake truth , but not to purpose , my conclusion never said , Circumcision and Baptisme doe initiate into the same Administration of the Covenant : but if you meane , that the Church of the Jewes and wee are not one and the same Church , you speake pure Anabaptisme indeed , and contradict the Scripture expresly , which every where makes the Church of the Jewes and the Gentiles , one and the same Church though under divers administrations . I count it needlesse to annex any proofes , because I thinke you dare not deny it . Fourthly , you lay the command of circumcision was lo●g before the command of Baptisme , but how this followes that therefore Baptisme doth not succeed in the roome of Circumcision I cannot guesse , the Lords day succeeds the seventh day in being Gods Sabbath , but certainly the institution of it was long after the other . And fiftly , as for the severall uses mentioned by you , they all referre to the manner of administration peculiar to the Jewes ; I have often granted there were some legall uses of Circumcision it obliging to that manner of administration , and so they were part of the Jewish paedagogy , which is wholly vanished , and therein Circumcision hath no succession , but baptisme succeeds it as a Seale of the same Covenant under a better administration , as a set and constant initiating Ordidinance : onely I wonder that you say , Circumcision did initiate into the Church of the Iewes , or rather into Abrahams family ; I pray you explaine this , rather into Abrauams family ; if by Abrahams family you meane the Church of the Jewes , why say you rather into Abrahams family ? if you meane any thing else , tell us what it is , and how Circumcumcision initiated Proselytes into Abrahams family any otherwise ●hen as it was the Church of the Jewes Lastly , you hit upon the right thing intended , They he both seales of the same covenant ; but ( say you ) the coven●nt was not the same , except in part , which hath abundantly been confuted before , and justified to be one and the same , and the difference to lie onely in the manner of administration . But say you , the Cloud , Sea , Manna , water of the rock , &c. signified righteousnesse by faith , and holinesse of hea●t , as well as baptisme doth ; and why then should we not say that Baptism succeeds these , as well as it doth Circumcision ? I answer , these were extraordinary signes , not standing Sacraments to bee used in all generations ; much lesse were they set and standing Sacraments of initiation : And yet so farre as God hath made the parallel , what hurt is there in saying baptism succeeds them ? sure I am , the Apostle Peter compares baptism and the Ark , the like figure whereunto Baptisme saves us . But whereas you adde , And why also should not the Lords Supper succeed Circumcision as well as Baptisme ? I answer , what ever disparity may bee made betweene Circumcision and Baptisme , yet herein certainly they agree , and you often grant it , That both of them are initiall signes ; and therefore this is most wildly said of you , That the Lords Supper may he as well said to succeed Circumcision ; did ever any thinke the Lords Supper to be an initiall signe ? And now let the Reader judg of that expression of yours in the close , which you so boldly use against all Divines and Churches since the Apostles time , who all concurre in the same truth , ( except onely the Anabaptists ) That to say Baptisme succeeds in the roome and place of Circumcision , 〈◊〉 a propos●tion 〈…〉 , and very dangerous . To confirme this of Baptism succeeding Circumcision , much may be gathered out of many places in the New Testament , which hold out the things wherein they are parallel'd : I used onely that clear place , Col. 2. 8 to 13. whence I made it evident , Not onely that we have the same thing signified by Circumcision , while we are buryed with Christ in baptism , but also that the Apostle plainly set● Baptisme in the same state , and makes it of the same use to us , as Circumcision was to the Jews ; Christ onely to them ●nd 〈◊〉 also , is the author ●f spirituall Circumcision . The Circumcision of the flesh , was the Sacrament of it to them ; and now that is abolished , we have baptisme to seale the same thing . Let us see what your exceptions are against it , First , you acknowledge with me , the Apostles scope is to shew that wee are compleat in Christ , and therefore needed not Circumcision : And you adde , his scope was not to teach them that we have another ordinance in stead of Circumcision . I reply , it is very true , he teaches them wee are compleat in Christ , and need not Circumcision ; but it is as true , that he further enlarges this comfort , by shewing them that we have a visible seale of this compleatnesse in Christ , and so it is more evident wee have no need of Circumcision . Secondly , say you , Aretius in his Commentary sayes , That the thing it selfe is asserted to the Saints , without an outward symbole , which yet the adversaries incessantly urged ; and for which Aretius his helpe , you conclude it is utterly against the Apostles whole argument , to say , that they needed not Circumcision , b●cause they had another ordinance in the room of it . But Sir , why do you thus frequently abuse your readers with the names of Learned men , inserting some one sentence of theirs into your book , and thereby insinuating to your Reader , that they are of your Opinion in the point wherein you cite them ? I assure you , it concernes your Conscience , as well as your Cause , to be thus often taken tardy . The Learned Aretius in that very place where you cite him acknowledges indeed , That we are compleat in Christ , without an externall symbol● ; and that he is a perfect organ of our salvation ; you needed to have cited no man for this , we all concurre with you in it ; the onely thing controverted is , whether the Apostle intend also in this place to shew , that our baptism succeeds in the room and use of Circumcision ; and doth not Aretius concurre in this ? let himself speak : Observetur ●tiam successio Baptismi in locum Circumcisionis , quando aperte hunc vocat Circumcisionem Christi : Hee plainly tells us , that the Apostle calls Baptisme the Circumcision of Christ . But since you have put me upon Aretius , I shall make bold to inform the Reader , that the same Aretius in his Problemes , after the History of Valentine Gentilis , hath an intire Discourse to prove that Baptisme succeeds Circumcision , and brings this second of the Col. there also , as a maine evidence ; and cites many notable testimonies out of the Fathers , both Greek and Latine , for the confirmation of it . Accepimus non illam secundum carnem circumcisionem , sed spiritualem , quam Enoch & similes custodierunt , no● tamen per baptismum accepimus . Circumcisio figura erat exuviarum quae per baptismum deponuntur . Abraham ubi Deo erediderat circumcisionem accepit pro nota ejus regenerationis quae per baptismum conficitur . Illic fuit circumcisio carnalis quae inservit tempori ad magnam circumcisionem , h. e. Bapt. qui circumcidit nos a peccatis & obsignat nos D●o . Duravit circumcisio tempore inserviens donec major circumcisio accessit , h. e. lavacrum regenerationis . Affi●mat Christum in ecclesia sua dedisse pro circumcisione carnis , Baptismum . Baptismi & circumcisionis ejusdem est natura . All these the Reader shall finde in Aretius , whom you bring in , as if he concurred with you ; most of these testimonies are before also alledged by me . Thirdly , but you goe on and say , That in truth it would evacuate the Apostles argument used both here , and Hebr. 9. 11. 9-13 . who still proves the abolition of the ceremonies of the Law , because we are compleat in Christ ; not in some new ordinances added in stead of them ; for if there bee need of other Ordinances , ( besides Christ ) in stead of the old , then Christ himself hath not fulnesse enough , and though our Ordinances may bee said to imitate theirs ; yet Christ onely succeeds them . I answer , it is very true , that whoever should plead that we have any of our compleatness in any outward Ordinances would evacuate the Apostles Argument But Sir , is there no distinction to be made betwixt our compl●atnesse in Christ , and Ordinances which by his own appointment helpe us to apply this compleatnesse : doe the Sacraments of Baptisme and the Lords Supper , and other Christian Ordinances hinder , or argue that all our compleatnesse in not in Christ . I adde further , that Christ onely succeeds all the Jewish ordinances , as the body succeeds the shadow : we plead not as the Papists doe , that the Jewish Sacraments were types of ours , they were types onely of Christ ; but yet ours succeed them to be like signes of the Covenant of grace , and so the Apostle doth in this place . Fourthly , say you , I deny not but there is an analogy betwixt baptisme and circumcision , as there is also betwixt the Arke and Baptisme ; but we are not to conclude thence , that Baptisme succeeds in the room and use of Noahs Arke , &c. for in the administration of an Ordinance , we are not to bee ruled by bare analogie framed by our selves , or delivered by the Spirit of God , but by the institution of God. I answer , but when those analogies framed by the Spirit of God , are agreeable to the use and end of Gods institution , we are to bee ruled by them ; and the Apostle shews that 's our case here . Fifthly , say you , The Apostle in this place rather resembles buriall to circumcision then baptisme : and so makes the analogie between circumcision and Christs buriall ; and you bring in Chrysostome and Theophylact concurring with you . I answer , this I wonder at , where is Circumcision compared to buriall , and wherein I pray you lyes the analogie between them ? Besides , whoever will look into this Text , shall finde that this spirituall circumcision containes both our death to sin , and rising again to newnesse of life , by the death and resurrection of Jesus Christ , both which are here fully signified in our baptisme , ver . 11. & 12. consepulti sum●● ; the analogy lyes plain between our buryall and baptisme . And Chrysostome whom you cite , saith plainly , wee are spiritually circumcised , but when and where ; and answers in Baptisme . Sixthly , say you , Circumcision was not onely a priviledge to the Jews , but it was also a buriben to them , and it would be a bu●then , not a priviledge , to have an ordinance in the roome and use of it . I answer , Circumcision was a burthen , as it was a painfull Sacrament , and as it obliged them to that painfull , costly and burthensome manner of the administration of the Covenant , which was before Christs incarnation ; but it was no burden , But a great priviledge , as it was a seale of the Covenant . And in this last respect onely is baptism substituted into his room and place . In the close of this Section , I like your farewell , though you tell me , I speake with more confidence then truth ; I said there had been no reason to have named baptisme , but that he meant to shew baptisme was now to Christians in the room of circumcision to the Jewes : You say , baptisme is named , because it is one of the meanes by which Christians come to have communion with Christ , and to be compleat in him ; which was the thing the Apostle intended in the 12. verse . And therefore faith is joyned with it , they being the two speciall means whereby we have our communion with Christ , to which you adde , Gal. 5. 25 , 26. Rom. 6. 3 , & 4. But is not this the same sense with mine , who have hitherto undertaken to justifie that , though our compleatnesse be in Christ onely , who is now exhibited , and no longer to bee sought in the types and shadows of the Jewish administrations , ( to which manner of administrations Circumcision did oblige them ; ) yet Baptism is now the seal of our initiation , and a meanes to apply this Covenant to us , as Circumcision was to them , though the manner of their administration be wholly ceased . If I have not taken you right , make a syllogisme , and make all Logick quake before your mighty consequence . Baptisme is named , because it is one of the meanes of Christians being exempted from the Schoolmaster , and come to be ingraffed into Christ , and to bee compleat in him ; therefore it doth not succeed in the roome and place of Circumcision : nay , rather , it therefore doth . I pray you put together these words , Ye are compleat in Christ , in whom ye are also circumcised , being buryed with him in baptisme ; and see if it speake not this plainely , that baptisme succeeds into the use of Circumcision : surely , it hence appeares Circumcision and Baptisme are nearer of kin then you would make them . In the close of this Section , according to your wonted manner , you triumph , and tell me that you have at last waded through this conclusion , and the text , Col. 2. 12. & 10. the misunderstanding of which hath been the ignis faruis , foolish fire , which hath led men out of the way in this matter , into bags . Truly Sir , were these scorns of being led by foolish fire into bogs , &c cast upon my selfe onely , it were nothing ; but when they are thus cast in the faces of all Divines , ancient , and modern , all Harmonies and Confessions ( except onely a handfull of upstart Anabaptists ) as if they were all such simple ones , that an ignis fatuus , a fooles fire , might lead them into any bogs , I can hardly forbeare to tell you it is an argument of an arrogant Spirit . There is also in the end of your booke , a short discourse upon this Text , which I read over to see if there were any thing which might weaken my Argument , or strengthen your exceptions ; but in it I finde not any one sentence that hurts me , or helps you ; only some of those things which you call dictates , bold assertions , some of them contrary to the plain Text of Scripture , all of them magisterially set down with out proof : as , circumcision was not a token of the Covenant to the Iews children ; which is contrary to the very Text , Gen. 17. That the promises of the Covenant , were not the reason that they were circumcised . Yet any Reader may see that the Covenant is there set downe as the reason why they should bee circumcised . That the Jews children were not therefore in covenant , because they were Abrahams naturall seed , that beleevers children are not in covenant , because beleevers children ; and divers other Conclusions of the same nature , which are already answered ; and therefore I shall not stay the Reader any whit about them . Hitherto I have followed you foot by foot , because the gaining or losing the cause , depends upon these former conclusions , the samenesse of the Covenant both to Jews and Centiles , the s●menesse of our Infants right to the Covenant with theirs ; and baptisme succeeding circumcision , as to the use of an initiall seale to them , who are in Covenant . In that which remaines , I shall more contract the matter of your large Discourse● partly , because many things in it are upon by-matters ; partly , because that which is materiall , is but the repetition of that which hath been answered already . My fourth Conclusion was , That by Gods owne expresse order , Infants as well as growne men , were in the time of the Iewes to be initiated and sealed with the signe of circumcision , whether Jews by nature , or Proselytes of the Gentiles , one law was for them all , if they receive the covenant , they and their children were circumcised . This Conclusion you grant to be true ; onely , because you wil say somewhat to every thing : you answer , First , That it is as certain that this expresse order of God is now repealed ; very true , and you might have added , That by his order likewise , Baptisme succeeds in the room of it . I added , whereas some alledge , Though circumcision was to be applyed to their Infants , yet it was not as a seale of the spirituall part of the Covenant , but as a Nationall badge , or seale of some temporall and earthly blessings and priviledges , as of the right to the land of Canaan , &c. and that Ishmael , though he was circumcised for some temporall respects , was not thereby brought under the Covenant , &c. You answer , they who thus object , speake the truth : and here you referre to your Latine Paper . I reply , to my understanding , you here speake pure Anabaptisme indeed , just like the Anabaptists in Germany , who say , The Covenant which circumcision sealed , was a carnall covenant : and that when God commanded the Israelites to circumcise their children , wee are not to understand that he obliged them to have their hearts circumcised , nor aimed at any thing which touched the inward man ; that the condition required by God in circumcision , cannot bee drawne to a spirituall businesse ; that the circumcised by circumcision , were not bound to looke for salvation by Jesus Christ : how very neare are you come to these carnall conceits of the German Anabaptists , which have been a thousand times confuted by our Orthodox Divines ? yet you bring not one shadow of a proofe for what you say , onely you alledge , Ishmael had no part in the covenant , the cov●nant was to bee establisted with Isaac , and not with Ishmael , &c. But I have made it abundantly cleare , that not onely Ishmael and Esau , but missions of Jacobs seed , did never partake of the spirituall graces of the Covenant , yet were reckoned by circumcision to belong to the Covenant , and were obliged to seeke after the spirituall part of it , and whereas you say , when Ishmael was circumcised , Abraham understood the promise was not intended for Ishmael but for Isaac , that Ishmael onely was to have a share in some temporall blessings ; I answer , supposing that were true , you have given a very good instance to prove that some may receive the outward signe of the Covenant , and have a visible standing in the Church , though hee who administers the Seale , might by revelation know that the inward grace is wanting . Secondly , I answer , how doe you prove that no part of the spirituall Covenant made with Abraham did appeare to belong to Ishmael when he was circumcised , or not to Esau when hee was circumcised ? God indeed did then declare that Isaac was he in whose family the Covenant should continue , but not a word that Ishmael should have no part in it : prove ( if you can ) in your next that Ishmael and Esau were not by their circumcision bound to have their hearts circumcised , and to beleeve in the Messiah that was to come of Abrahams seed . And whereas you say , againe and againe , that no benefit of the Covenant was the proper reason why these or those were circumcised , but onely Gods precept : I have already cleared it out of the Text Genesis 17. that though Gods command was the cause of the existence of the dutie of Circumcision , yet the Covenant of grace was the motive to it , and these two are well consistent together . Whereas I answered to that carnall objection of the Anabaptists , that nothing is plainer then that the Covenant whereof Circumcision was a signe was the Covenant of grace , you reply , first , it was a mixt Covenant , which is before taken away , in answer to your exceptions against my first conclusion , Sect. 2. Part 3. Secondly , you say , all circumcised persons were not partakers of the spirituall part , it 's one thing to bee under the outward administration , another thing to be under the Covenant of Grace ; Sir , I thanke you for this answer , you grant as much as I have been proving all this while , viz. that men may have a visible membership though they bee not elected , and that there ever was and will be some such in the Church to whom the outward administration and externall priviledges doe app●●taine , though they are not inwardly sanctified , and I hope you will not deny but that these are called , in that sense which our Saviour meanes when hee sayes , Many are called , but few are chosen . I added Abraham received Circumcision a signe of the righteousnesse of faith : true , say you , Circumcision was a seale of righteousnesse , but not to all or only circumcised persons , but to all beleevers , whether Iews or Gentiles though they never are or may be sealed in their own persons . I reply , first , this is but a peece of odde Divinitie , that Circumcision should seale righteousnesse to them who never are circumcised , nor reputed so , nor capable of being circumcised , nor might lawfully be circumcised , but let that passe . 2ly Indeed none but beleevers have the spirituall part of Circumcision , but visible professors had a visible right to it , and were obliged to seeke the spirituall grace of it , and though they who are externally called , and not elected , never come to attaine the spirituall part , yet are they in foro visibilis Ecclesiae to be reputed Church members , and they have as Austin saith , veritatem sacramenti , though not fructum Sacramenti , they receive the truth of the Sacrament , though they partake not of the best part of it ; And the Iewes ( said I ) received it not as a nation , but as a Church , as a people separated from the world , and taken into Covenant with God ; against which you object , if I take ( as ) with reduplication , they received it neither as a nation , nor as a Church : for if as a nation , then every nation must have been circumcised ; if as a Church , then every Church must be circumcised ; they received it as appointed them from God , under that formall notion , and no other . But what poore exceptions are these ? my plaine meaning was , the Jewes were both a civill societie or Common-wealth , they were also a Church or a people in Covenant with God ; Circumcision was given them in reference to their Church State , not in reference to their civill state , and was in ordine to the things of Gods kingdome ▪ and though the formall reason of their being circumcised was the command of God , yet the Covenant of grace or their Church state was the motive to it , and the thing it related to , as is most cleare out of the 17. of Genesis and many other places where their Circumcision denotates their religious standing , as hath often been shewed before . But what is all this , say you , to the answering of the objection , which was , that Circumcision was not the Seale of the spirituall part of the Covenant of grace , to all circumcised persons , and that Circumcision was appointed to persons not under the Covenant , &c. I answer , I thinke it very fully answers the objection , for if it was commanded and observed , as that which was a priviledge and dutie belonging to the Covenant , and they used it as being in Covenant , the objection is wholly taken off . Your frequent bringing in of the manner of administration , by types , shadowes , &c. hath been abundantly answered in my vindicating my first conclusion , and elsewhere . Next you much trouble your selfe , how I will cleare that expression of mens conformity to temporall blessings and punishments , because blessings and punishments are Gods acts and not mens : I desire you to require an account of it from them who assert it , I said , Circumcision bound them who received it to conforme to that manner of administration of the Covenant which was carried much by a way of temporall blessings and punishments , they being types of spirituall things : is this all one to conforme to temporall blessings and punishments ? I added , no man can shew , that any were to receive Circumcision in relation to these outward things onely , or to them at all , further then they were administrations of the Covenant of grace ; you answer , they received Circumcision neither in relation to these outward things onely no nor at all , either as they were temporall blessings or types of spirituall things , and so administrations of the Covenant of grace , but for this reason and no other , because God had so commanded ; I reply , here had beene the fit place for you to have made good what you have so confidently asserted heretofore ; that Ishmael , Esau , and others were circumcised for some temporall respects , that Circumcision sealed the temporall or politicall promises , &c. but in stead of proving this , you doe here as good as deny it , for if they were not circumcised , in any respect at all to their temporall blessings , how I pray you did Circumcision seale their temporall blessings ? Nay further , you by consequent deny that Circumcision sealed either temporall or spirituall blessings , and consequently it was no seale at all , or a seale of nothing at all ; for if they were circumcised with respect to nothing , but onely because God commanded them to bee circumcised , how was Circumcision any Seale to them ? If a father give a child a Ring , and command him to weare it , onely to shew his obedience to his fathers command , what doth the wearing of this Ring seale to the child ? it declares indeed the childes obedience to the father , but seals nothing to the child from the father . Nor doth that which you adde any whit helpe this , you say , You deny not that circumcised persons were by faith to looke on the covenant of grace , through these administrations , but by what warrant could their faith look upon the Covenant of grace through circumcision if the command of circumcision were not in reference to the Covenant of grace ? I professe I cannot understand it , nor doe I thinke it possible for you , to reconcile this , either with the constant doctrine of the Scripture concerning the end and use of Circumcision , or with your owne grant , that Circumcision was the initiall Seale of the Jewes Covenant with God. To cleare it further that Circumcision was not a seale of the land of Canaan , or the temporall blessings of it , I shewed the Proselytes and their children could not bee circumcised in relation to Canaan , &c. because they were not capable of any inheritance there ; yea , that it tied them to a greater expence of their temporall blessings by their long , frequent , and chargeable journies to worship at Ierusalem ; you answer onely this , all this may bee granted , yet this overthrowes not this proposition , that the Covenant made with Abraham had promises of temporall blessings , and that some were to be circumcised who had no part in the covenant of grace : but Sir , the thing I am here proving is that Circumcision was no Seale of the land of Canaan , not that there were no temporall blessings belonging to the Covenant ; I know the promises of temporall blessings belong to the Covenant of grace , as well as the promises of spirituall ; godlinesse having the promise of this life , and of that which is to come : nor was I proving that all who were to bee circumcised had part in the spirituall graces of the Covenant , my drift being onely to prove , that all who were to be circumcised had a visible membership and right to bee reputed as belonging to the Church , against which in this place you say just nothing . Lastly , whereas I added that Ishmael and the rest of Abrahams family , Esau and others were really taken into covenant untill afterwards by apostasie they discovenanted themselves , you answer that I plainely deliver ap●stasie from the covenant of grace , which in others wou'd bee called Armianisme , because taking into the covenant of grace , argues election or some act which executes election : I reply , I have no doubt but that all indifferent Readers well enough understand what I meant by being taken into the Covenant of grace , even such a taking in as when the Gentiles were taken in , in ramorum defractorum locum , instead of the Iewes , who were broken off : your selfe grant , it is one thing to bee under the spirituall grace of the Covenant , and another thing to bee under the outward administration ; in this later sense were Ishmael , Esau , and the rest taken in , they were visible professors had an externall calling , and are all visible professors elected , and is not externall vocation Gods act , though a common one ? The fifth and last conclusion which I laid downe in my Sermon was this , the priviledges of beleevers under this last and best administration of the covenant of grace are many wayes enlarged , made more honorable and comfortable then ever they were in the time of the Iewes administration ; many Scriptures speake of their inlargement , not one for the dimininishing or extenuating of them ; I could hardly have imagined that you could have spent ten or eleven whole pages in excepting against this , I shall very briefely examine what you have said ; first , you shew your skill in the description of a priviledge out of the civill Law , and I concurre with you , that a priviledge must bee somewhat which is a benefit , and that the same thing may bee a priviledge at one time , which is not at another ; that that may bee a priviledge in comparison of the heathens which is not in comparison of Christians : but what 's all this to the purpose ? further say you , the priviledges of the covenant of grace belonging to the substance of it , are not now more enlarged or more honorable or comfortable then they were in the time of the Iewes ; I answer , first , though this were granted it hurts not mee , it 's sufficient if the administration be now more comfortable to beleevers and their children . Secondly , if there be no more honorablenesse in those priviledges which belong to the substance of the Covenant , how comes it to passe , that in your answers to those severall texts which I and others bring to prove the enlargement of priviledges under this last administration , you interpret them of those priviledges which belong to the substance of the Covenant or the spirituall part of it ? Thirdly , though I willingly acknowledge that the spirituall priviledges are the same both to the Jewes and Gentiles , the same under both administrations , yet seeing that under this last administration , these priviledges are communicated not onely with more clearenesse , but in greater measure and abundance , floods in stead of drops : wildernesses made like Lebanon and Sharon , I wonder you should say they are no more honorable and comfortable now then they were then ; is not abundance of grace more honorable and comfortable then a little grace ? But say you , in respect of the administration it is granted they are many wayes enlarged and made more honorable : this will serve our turne well enough , for this was a priviledge belonging to their administration , that their Infants were under it as well as themselves ; yeeld that for ours , and the controversie is ended , wee ( say I ) are freed from that hard and costly yoake of their way of administration : true say you , it is not onely our priviledge to bee free from that , but it is our priviledge also to have nothing in lieu of that yoake . To have nothing in lieu of them as they were shadowes of the substance , which is Christ , is very right , but to say it is our priviledge to have nothing in lieu of them , as they were externall Ordinances to apply Christ , is to say it is our priviledge to have no Ordinances to apply Christ to us , and thereby to make us compleat in him , which were a most absurd thing to affirme . Whereas I added that our priviledges for our selves and our children , are at least as honorable , large , and comfortable as theirs , your answer to this is very remarkable , but whether with an obeliske or asteriske the Reader shall judge ; first say you , circumcision belongs to the administration of the Covenant , not to the substance of it . I reply ; it was indeed a part of their administration , and obliged them to the rest of that manner of administration , as Baptisme now doth to ours , but did it not also belong to the substance ? was it not a seale of the righteousnesse of faith , of circumcision of heart , &c. doth not the seale belong to the thing sealed ? the conveyance and seal annexed to it , are no part of the purchased inheritance , but doe they not belong to it ? Secondly , your next is as remarkable , viz. That it 's so farre from being a priviledge to our children to have them baptized ; to have Baptisme succeed in the stead of Circumeision , that it is a benefit to want it , God not having appointed it . I answer , then belike our priviledges of the Covenant of grace are so farre from being inlarged by enjoying the Sacrament of Baptisme , that it had been our priviledge to have wanted Baptisme if God had not appointed it ; and by as good a reason at least , you might have said , that Circumcision was so farre from being a priviledge to the Jews and their children , that it had been a benefit for them to have wanted it , if God had not commanded it ; sure , that is a strange kinde of priviledge , of which I may truly say , that it had been a greater benefit to them who have it , to have wanted it , if the Donor had not commanded it . Next , you come more particularly to examine the proofs of my Conclusion ; and ( say you ) the thing I should prove , is one of these two , either that circumcision did belong to the substance of the Covenant of grace : or that the want of circumcision , or some Ordinance in the place and use of it , is a losse of priviledge of the Covenant of grace to us and our children . Sir , the thing I was to prove was this 5 Conclusion , viz. That our priviledges are inlarged , not extenuated : and as for these two particulars , I have already proved , that Circumcision , though a part of their administration , did yet belong to the substance ; belong to it I say , not as a part of it , but as a meanes of applying it . And I have also proved , that though it be a priviledge to have nothing succeed circumcision , as it bound to that manner of administration ; yet it is a priviledge to have somewhat succeed it as a seale of the Covenant , in as much as a Covenant with a seale , is a greater benefit then a Covenant without a seale . More particularly , I said our enlargement of priviledges appeares , partly , in that wee have freedome , in what was burthensome to them in their manner of administration ; partly , because our Covenant is established upon better promises , Heb. 8. 6. Whereupon you enter upon a Discourse of that Covenant there mentioned ; and you positively assert , That it was the Covenant of workes . Alasse Sir , why doe you run into this needlesse and erroneous digression ? I said indeed in my Sermon , that the morall Law was added foure hundred and thirty yeares after the Covenant was made with Abraham , not as a part of that Covenant , but as a Schoolemaster to whip them to Christ ; that they finding the impossibility of keeping the Law , might more earnestly long after Christ , exhibited in those shadows of Rites and Sacrifices , &c. but to say that this Covenant mentioned in the eight of the Hebrews , was the Covenant of works , is a most erroneous doctrine ; look into the Text , and you shall find that the Covenant which is there mentioned , ( which God finds fault with , and calls the first Covenant ; in opposition to this b●tter Covenant ) had Ordinances of divine Worship , had a Sanctuary , a Tabernacle , Priests , and High Priests , Sacrifices , and other Rites belonging to the administration of it . Sir , was this the Covenant of works ? I hope you will not own it in your next . Next you say , That place , 2 Cor. 3. 10. the glory of theirs , bad no glory in respect of ours : This is not meant of the Covenant of grace , but of the Covenant in Mount Sinai ; therefore impertinently alledged by me . Sir , I wonder at your confidence in it ; the Reader will easily discorne that the whole scope of that Chapter clearly holds forth the preheminence of the Ministery of the Gospel , above the Ministery of Moses his vailed Ceremonies : belike then with you , Moses Ceremonies were the Covenant of works . Next , I shewed in my Sermon , that as our priviledges are better then theirs , in being free'd from their burthens , so we as well as they , enjoy the honour of being called a holy Nation , a peculiar people , a chosen generation , &c. Vpon this you discourse at large , especially against Mr. Blake , and you undertake to prove that all these things are meant of the invisible Church . I answer very briefly , none of us ever doubted , but that the spirituall part belongs onely to the invisible Church , and did so in the time of the Jews , as well as now ; but yet we as well as the Jews partake of that priviledge , and our visible standing gives us the honor to be so reputed , as wel as theirs gave it unto them ; and were all the Jews who had the honour to bee called a holy Nation , really such ? were they all inwardly holy , or effectually called ? the like answer serves to your discourse upon Rom. 9. the Apostle speakes there of adoption as a priviledge of the body of that Nation , their whole Nation had the Honour to bee called the children of God , according to Deut. 14. 1. Ye are the children of the Lord your God , yet they were not all the spirituall children of God ; the Reader may see more of this in the vindication of my second Conclusion , and you shall doe well in your next , solidly to prove that these were not priviledges which the visible Church of the Jewes enjoyed ( though many among them had the kernell without the shell ) rather then thus to triumph in these feeble exceptions . I added , Wee have all these things with advantage , not onely in the clearnesse of the administration , but in some sense , in greater extent to persons , with us there is neither male nor female . Why I adde this of male or female , you say you know not , except I meane to insinuate that in the Jewish Church there was male and female , because Circumcision was onely of the males , &c. I reply , I acknowledge that though it bee true , that among true beleevers , among the Jews there was neither male nor female , all equally did partake of the spirituall part of the Covenant , as well as now with us , yet for the comfortable manner of administration of it , even this distinction of male and female , is a priviledge enla●ged under this last and best administration , and the Apostle in that place , Gal. 3. 28. doth plainly intimate the enlargement of this priviledge in this respect , and so I think the words plainly hold out , As many of you as have been baptized into Christ , have put on Christ ; there is neither Iew nor Greeke , bond nor free , made nor female , for ye are all one in Christ Jesus ; and if ye be Christs , then are ye Abrahams seed , and heires according to promise . To me the Apostle here doth plainly hold out , that now under the New Testament , baptisme is the visible pledge of our being Abrahams seed , as circumcision was the pledge of it under the Old Testament ; & that here is the enlargement of our priviledge in the New Testament , that whereas Circumcision of old was applyed to one Nation , and not to others ; now out of all Nations , such are called in , as are made Abrahams seed , whether Jew or Greek . And whereas of old the seale was applyed onely to the males , in this respect the differences of sexes is now taken away . And although it be true that the spirituall part of all this be made good onely to true beleevers , who likewise alone have the inward baptisme , yet visible professors enjoy the visible priviledge . Next you proceed to reply to an Objection which I propounded in my Sermon , and answered , ( viz. ) In some thing 's the Jews had greater priviledges then we have ; as that Abraham had the priviledge to bee called the Father of the faithfull : that Christ should be born of his flesh ; the Virgin Mary had the priviledge to be the Mother of Christ ; the whole Nation of the Jews had this priviledge , that God will call in their seed againe , after they had been cast off for unbelief many hundred years ; which priviledges none of the Gentiles have , or can have . And my answer was , That our question is about such priviledges as belong to all who have a standing under the Covenant , which every one who is in covenant with God might expect by vertue of the covenant , whether hee were a Jew or a Proselyte , not for any peculiar or personall priviledge to any one man or woman , or family , or Tribe . That it no ways derogates from us that some particular person or Tribe should enjoy some peculiar priviledges ; but if any of the common priviledges , which they all enjoyed by vertue of their Church standing should be abridged , then the priviledges of the New Testament would bee more restrained then those of the Old ; this , said I , is against the word of God. Your answer is , That this Argument hath no weight , but onely amongst Vulgar , and nonsyllogising capacities : and therefore in your Latine Paper you mention these instances of the Virgin Mary , &c. And thence would shew , That the Iews might have more priviledges in some respect , in some things , then we , and yet our condition better then theirs by reason of some other priviledges we have above them , which recompence the defect of those priviledges ; and therefore no good Argument can be drawne , That because God gave such a priviledge to the Jews , therefore we must have such a priviledge too ; yea , it would bee an Argument of arrogant presumption , to say , the Iews had such a priviledge , therefore we must have it : They had a priviledge to circumcise Iufants , therfore we mast baptise Infants . I Answer , I thinke indeed it would take with no sober Christian thus to argue : The Jewes had it , therefore wee must have it . But Sir , to argue thus , God gave such a priviledge to the whole Church of the Jews , that their Infants should be reputed to belong to his Church , and have the initiall seale : Therefore if hee have not granted to Christians , that their Infants shall also bee reputed to belong to his Church , and partake of the initiall seale ; then his grace to beleevers under the New Testament is straitned as to their posterity . This Argument appeares so cleare to mee , that I must confesse my selfe one of those Dull ones , who know not how to deny the consequence . In the meane time I observe , that though you would make your Reader believe , that these personall priviledges of Abraeham , to have Christ born of his flesh ; the Virgin Mary to be the mother of Christ , &c. doe presse my Conclusion ; yet you spake not one word to vindicate them from my answer : And therefore I collect that by this time you see , that now under this administration , some personal priviledges which a few of the Jews had over and above what belonged to the rest , may be denyed us , and yet they make nothing against this Argument ; That if the common priviledges which every one of them had were denyed us , our priviledges were straitned . Your other exception which you make concerning Melchisedeck , Lot , and Job , have been often answered before . That which you adde concerning one kinde of Proselytes among the Iews , who were called Proselytes of the gate , who though they were not circumcised , were yet reckoned among the Worshippers of God , ( such at were Cornelius and others ) and were also within the Covenant of grace . I know not what you intend to gather from it ; unlesse you would intimate , that they were Church-members among the Jewes , although they were not circumcised ; but had you said so , that the priviledges and Church-membership of these Proselytes of the Gate , were as honourable as those of the Proselytes of the Covenant , your learned Readers would have smiled at you ; sure there would have been no need for God to have instructed Peter by a Vision from heaven , that he should not call them ( to whom he was to be sent ) uncleane ; nor had Peter been ever put to have made his apologie for going in to Cornelius and his company , if these uncircumcised Proselytes of the Gate had been reputed Church-members among the Jews . Next you grant , The Iews indeed had that priviledge to have their children reckoned in the outward administration , as branches of the O live by their birth , which the Gentiles have not . But if we Gentiles have it not , then are not wee I pray you , straitned in that particular ? And I demand further , when we are graffed in , and so naturalized with them , doe we not partake of all the fatnesse or priviledges of the Olive with them ? what Scripture ever denyed it ? I demand yet further , did the many ten thousands of Jews who were baptized in the Apostles dayes , by their comming under this best administration of the Covenant , and thereby kept their former growing in the Olive with advantage ; did they thereby deprive their Children of that which you say was their naturall priviledge ? if you thinke so , produce your evidence to prove it ; if they were not , then it seemes the Jewes who beleeved in Christ , and kept their station , had a greater priviledge for their children , then the Gentiles who grow together with them , have for their children . I added , Let any man shew out of the Scripture , where our priviledges under the Gospel are cut short in any of these things , and in particular for the case in hand , concerning our Infants right to the Covenant and seale of it ; once we are sure the Infant-children of all Covenanters were within the Covenant , and the sedle also belonged to them : and by vertue of the Covenant ( which is still the same ) 〈◊〉 pl●ad their interest in it ; let any shew when and where this was taken away . You answer , it is unreasonable to require this at your hands , to shew what you doe not avouch : you goe not about to expunge Infants of beleevers out of the Covenant of Grace ; and you see no cause to beleeve me , who affirme that once they were within the Covenant , &c. I reply , but doe not you avouch , That the Infants of the Jewes had this peculiar privil●dge , and birth-right to be under the administration of the Covenant which ours have not ; which you know is the onely thing controverted betwixt us : may not I boldly say , That once the Infants of all Covenanters had this priviledge ? may I not also exact of you to shew when and where this was taken away ? who though you goe not about to expunge them out of the book of life , yet you expresly expunge them out of visible membership , while you say , the Jews Infants had it , and ours have it not . Lastly , I added , who ever will goe about to deprive them of it , to cut off such a great part of the comfort of beleeving Parents , must produce clear testimonies before they can perswade beleevers to part with either of them , either right to the Covenant , or to the seale of the Covenant ; because next to the glory of God , and the salvation of their owne soules ; their Infants interest in the Covenant , is one of the greatest benefits beleevers have from the Covenant of grace , even to have their Children belong to Gods family and Kingdome , and not to the Devills ; Children being the greatest treasure of their Parents , and the salvation of their childrens soules , the greatest treasure in their children ; and therefore to exclude them out of that society or visible standing where salvation is ordinary , is so great a losse , or eclipsing of their comfort , a● whoever would make them yeeld to it , had need produce very strong evidence ; and much more I said in my Sermon to this purpose . You answer , Here I am upon my advantage ground , in a veine of Oratory , and on a subject , of all others , aptest to move affections ; to wit , Parents tendernesse to their children . I confesse in this point , I stand upon a vantage ground ( not in Oratory , to which I pretend not , but ) in point of truth , had I only spoken words without weight , you could and would have discovered their emptiness , and scoffed at them sufficiently ; you make severall small exceptions which I shal briefly touch : as , First , That I touch something too neare upon the Popish Opinion ; as if I might be guess'd to symbolize with that Opinion of the Papists , who judge all unbaptized infants to perish ; which is not worth the answering . Then you demand What comfort doe wee give Parents , which the Antipaedobaptists doe not give them as well as we ; or what discomforts in truth doe they give them , which we doe not ? I answer , the difference is very great , you leave them in the state of Infidells , we in the condition the Jews children were in while they were the people of God ; wee account them actually belonging to the visible kingdom of Christ , you actually to belong to the visible kingdom of the Devill ; wee leave them under the benefit of that promise , I will be the God of thee and of thy feed , you acknowledge no more promise for them , then for the children of Turks : it may be these things are of no account to you , but I doubt not but they will bee with your unprejudiced Reader . I next proceeded to the maine and onely Objection made against this whole Argument , which is this , There is no command , no expresse institution , or cleare example in all the New Testament , of baptizing of Infants ; and in administration of Sacraments , wee are not to be led by our owne reason , or grounds of seeming probabilities , but by the expresse order of Christ , and no otherwise . You say , this is indeed the maine Objection , and without answering it , all that I have said is to little purpose . But Sir , did not you formerly grant , that upon the proving of my two first Conclusions the whole cause depended ? if therefore those Conclusions remaine firme , there is enough already said to the purpose . You adde , Vnlesse this Objection be removed , the practice of baptizing infants will never be acquitted from Will-worship , and that the Prelatists will shew vertuall commands from analogy of the Ceremoniall Law of the Jews , and Traditions Ecclesiasticall , as ancient as ours for Paedobaptisme , for their Prelacy , Holy dayes , Surplice , &c. And therefore if I stand not to i● here , I must yeeld up my weapons . Sure you think you are here like to get some advantage , you speake so big , but by this time I have had such sufficient experience of your strength , that I much feare not your great words . First , for the point of Will-worship , I shall desire you to prove this Conclusion , That all things belonging to Christian worship , even in the circumstances of it , even the ages and sexes of the Persons to whom the Ordinances are to bee applyed , must bee expresly set down in the new Testament ; if you prove not this , you say nothing to the purpose , for this is our very case . I have already shewed the falsenesse of it , in the point of the Christians Sabbath ; for though the Ceremoniall Worship , which was a type of Christ , be wholly abolished , yet not every thing which concerns all Worship which must have an institution , is abolished . And for the plea which the Bishops and others may pretend from the analogy of the Ceremoniall Law ; when you shew how they will raise their Arguments ( which possibly you have more skill and experience to doe then I have ) as plainly as I doe for Infant-baptisme , you may possibly prevaile with the Reader in their behalf . And when you shew as much Ecclesiasticall Antiquity for Prelacy , Holydayes , Surplice , &c. I shall beleeve your Reading to be greater , then I can yet be perswaded of , that you have seen some such Monuments of Antiquity , which the Prelaticall Party could never yet light upon . But I proceed with you . I first granted , That there is no expresse syllabicall command for baptizing of Infants , no expresse example where Children were baptized . Sure ( say you ) this is a shrewd signe that I am not like to make good my ground , having yeelded thus much . And why so I pray ? your very next words leave me ground enough , when you say , That if it bee made good by good consequence , it is sufficient : what need was there then of this idle scoffe ? I added , Many other points of high concernment , are not expresly laid down in the New Testament , a● forbidden degrees of marriage , Laws against Polygamy , the Law of a weekly Sabbath , &c. You answer , In meere positive Worship , it must be so , it must have either Precept or Apostolicall example , equivalent to a precept found in the New Testament , else it is will-worship , and this say you is our case in hand ; I answer as before , there is no absolute necessitie that every circumstance of an Ordinance , or the severall Sexes or ages to whom an Ordinance ought to bee applyed , must bee thus set downe in the New Testament , this is sufficiently cleared Part 2. Sect. 8. and part 3. Sect. 1. As for the forbidden degrees of marriage , you say , there is one branch mentioned and censured in the New Testament , viz. the incest●ou● Corinthians case , and that is , say you , a finne against a morall commandement ; but how would you laugh at such a consequence in another ; a man may not marry his fathers wife , a thing which by the light of nature was abborred amongst the Heathens , Ergo , all the degrees of forbidden marriage in Moses Lawes stand firme ? The like say you against P●lygamy , there is proofe against it , Matth. 19. 5. 9. But is this an expresse prohibition of it ? must you not bee compelled to goe by a consequence to bring it in , which is all I contend for ? For that of the Sabbath you referre your Reader to Sect. 8. Part 2. whither I also most willingly send him , and leave it to his impartiall judgement whether the advantage lie not clearely on my side . I added , there is no expresse command for children of Beleevers , when they are growne , that they should be instructed and baptized , no expresse command or example where women received the Lords Supper , good consequence I acknowledge there is , but no syllabicall or expresse mention of it ; but say you , there is expresse mention of womens receiving the Sacrament , Let a man examine himselfe , 1 Cor. 11. 8. where the Greeke word comprehends both sexes , but doth that Greeke word , where ever it is used , signifie both sexes ? you will not offer to say it , I deliver to you what I received from the Lord , Vers . 23. that , say you , is a command to the whole Church , which consisted of women as well as men , &c. But Sir , if any man were disposed to wrangle with you , might hee not in your owne words doe it , and say , all these expressions must be limited pro subject a materia ? I grant all this is good by consequence , but not in expresse termes ; the same say I for Infants , you grant all disciples may bee baptized , for that you say there is an expresse command ; your selfe also grant , that regenerate Infants may be called disciples , I grant this a good Argument by consequence , that such Infants may bee baptized ; and if I have proved or can prove , that Infants of beleevers by their birth priviledge have a right to bee esteemed visible Disciples , then by your owne g●ant , by a good consequence they also may bee baptized ; and I undertake to justifie that Infants of beleevers are visible Disciples , as truely as regenerate Infants are invisible disciples . I adde further , they who are visible Covenanters are to receive the visible signe , Ergo , Infants ( who have been at large proved to bee visible Covenanters ) are to receive Baptism which is the visible signe of it : these things are fully cleared already , it is apparent there is as cleare a command for Baptisme to be the initiall seale under this administration , as ever there was for Circumcision under that administration ; and as good evidence that our children are to be reckoned to the Covenant , as there was for theirs , and no exception in the word put in against them . Is not here then good consequence , that therefore they are to have the Seale administred to them ? suppose when Paul. said let a man examine himselfe , and so let him eat● , that there had been no women there then amongst them , would not this command by consequence have reached women as well as men ? if this qualification was found in them that they could have examined themselves , must the command necessarily expresse all sexes , ages or conditions , or else not reach them ? these things I mention , as consequences parallell to these which your selfe infist upon . I added , wee by good consequence have sufficient command and example for Infant● Baptisme : to which you answer , I should have said jeere , I fetch such a compasse , that you imagine my attempt will prove but a Mouse from the M●untaines travell ; I perceive you know not how you should possesse your Reader with prejudice , if you should not now and then interline a confident scoffe , but let 's try the particulars , my first was , Abraham who received the Covenant had a command to seale his children with the initiall seale , because his children were in Covenant with him . Now because what concerned the substance of the Covenant is alwayes the same , and what concerned them then who were in Covenant as they were Covenanters , the same concernes us equally with them as we are Covenanters , what concerned them in reference onely to their administration was peculiar to themselves , as that which concernes the manner of our administration is peculiar to us ; it thence follows that the same command which was laid upon them in their administration in all those things which properly related to the substance or spirituall thing intended in that administration , by a just analogie and proportion , binds us as well as them , I said , this our Divines maintaine against the Papists , that Gods commands and institutions about the Sacraments of the Jewes bind us as much as they did them in all things which belong to the substance of the Covenant , and were not accidentall to them , my meaning being plainly this , that all Gods Commands and Institutions about the Sacraments of the Jewes as touching their generall nature of being Sacraments and seales of the Covenant , and as touching their use and end , doe bind us in our Sacraments , because in these they are the same . To speake yet more plainely , if I can , there are in the Sacraments these two things to bee distinguished , the generall nature , end , and use of a Sacrament to seale the Covenant of God by some sensible signe ; and secondly , the manner of administration of these signes , as they referre to Christ to be exhibited , or to Christ already exhibited . The first concernes rem ipsam , the thing it self , which I called in my Sermon the Substance ; the other which concernes the peculiar way or manner of doing it in reference to Christ not yet come , or to Christ already come ; that in my Sermon I called Accidentall ; now when I say that Gods commands about their Sacraments bind us , my meaning never was to assert , that the rituall part of their Sacraments doe remaine in the least particle , or that we are tied to practise any of those things , but onely that there is a generall and analogicall nature , wherein the Sacraments of the Old and New Testament doe agree ; and that in these things , our Divines doe argue from their Sacraments to our Sacraments ; thus Chamier , Catholici ▪ docent convenire Sacramenta vetera cum novis , omnibus , iis capitibus quae sunt de Sacramenti natura ; Protestants doe teach that the Sacraments of the Old Testament doe agree with the Sacraments of the New in all things which concerne the nature of a Sacrament , and yet saith he , our very senses teach us that the externall rites of their Sacraments doe differ from ours ; So Amesius , quaecunque de Circumcisione dicuntur & spectant ad Sacramentalem eju● naturam quam habet in communi cum reliquis Sacramentis , illarecte applicantur ad omnia Sacramenta , and addes immediatly , ratio signandiest talis in circumcisione : and you know multitudes of our Divines speake to the same purpose ; their Sacraments were Seales of the Covenants , so are ours , their Sacraments had a Divine institution , so have ours , their Sacraments were not empty Sacraments no more are ours , the grace accompanying their Sacraments was not included in their Sacraments , ( tanquam contentum in continente ) nor in ours , their Sacraments were to bee administred onely to them who were accounted to bee in Covenant , so are ours ; they had one Sacrament which most immediatly and properly , was a standing Sacrament for admission into the visible Church , so have wee , now in these things doe our Divines use to argue by analogy and proportion from their Sacraments to ours : this was that which I intended in my Sermon , namely , That looke what dutie they were tyed to by their Sacraments , in seeking after the spirituall part of it , looke what graces they were bound to beleeve to bee sealed unto them in their Sacraments , the same are we tied to beleeve in ours ; these things concerne us as much as they did them ; but for those things which were the accidentall , or ( if you like not that expression ) which concerne onely the rituall part of their Sacraments , these doe no wayes oblige us ; Rites and Ceremonies , which were peculiar to them , are ceased , the duties , obligations , comforts and benefits which they were led to in their administration , doe all remaine the same to us under our administration , when the Apostle sayes , 1 Cor. 10. That all our fathers did eate the same spirituall meat , and dranke the same spirituall drinke , our Interpreters generally doe agree , that by the same spirituall meate , and the same spirituall drinke is meant the same with ours ; So Calvin , Beza , Chamier , and who not , because say they , Eadem fuit veterum Sacramentorum & nostrorum substantia , Their Sacraments and ours were the same in substance , yet no man is so absurd , as to thinke that either the Manna or the water of the Rock doe remaine to us : such an analogicall Argument as this the Apostle Paul himselfe uses , Ephes . 6. from the fifth Commandement which in the Jewes time was backt with a particular promise of living long in the Land whi●h the Lord their God would give them ; and beleevers now have no promise of living in the land of Canaan , yet Paul there presses a promise to us from the generall scope of that promise , Honour thy father and mother , which is the first Commandement with promise , that it may be well with thee , and that thou mayst live long on the earth : I indeavour the more fully to expresse my sense in this particular , because after your usuall manner you endeavour to make my assertion senselesse , and absurd , and then come to reason against a sense of your owne making , and cannot bee acknowledged to be mine . Now I proceed to see what you say against this Argument , First , say you , it is no und●niable argument that this must bee good , because all Protestants use it , nor did I lay the weight of this upon their number or consent , but onely intimated , that it is obvious and usuall ; if you take away the strength of the Argument , I shall not leaue upon the men . Secondly , you consent not to this , that there were no other ordinary Sacraments among the Iewes , then Circumcision and the Passeover ; you rather concurre with Mr. Cudworth , that they had almost as many Sacraments as Ceremonies ; I reply , whether this bee right or wrong , it is nothing to the businesse in hand , Mr. Cudworth denies not the lawfulnesse of such an Argument as reasoning from the Jewes Sacraments to ours , in that sense which I have here set downe , yea in that very Treatise he acknowledges the Lords Supper to succeed the Passeover in that notion of being a feast upon a Sacrifice . Thirdly , you take a great deale of paines to put a sense upon my words which I never thought of , ( viz. ) That the Iewish Sacraments are still in force to us , that I make some things in the Iewish Sacraments to bee substantiall , some things to bee accidentall , that the accidentalls I would have abolished , the substantialls to remaine , that I shew but little skill in Logick in opposing the substance of an Act , and the Accidents of it , that I would make somethings commanded by God in the Sacraments accidentall , and not to bee of the same weight or obligation as other things which are substantiall ; and finally you bring no lesse then ten Arguments to prove that all the Iewes Ceremonies ▪ Rites and Sacraments , are all abrogated , substance and circumstance , whole and part . In all your ten Arguments I fully concurre with you , and in that conclusion which you confute by those Arguments , I never understood by the substance of their Sacraments , the sensible signes used in the Sacraments , but rem Sacram●nti , the spirituall part of the Sacrament , or the res signata ; and my Argument was never intended to bee any other then that analogicall Argument which is above set downe , and none of your Arguments meddle with . You proceed to those particular instances I gave , in which you might have knowne the meaning of my Argument if you had pleased , and spared fighting with your owne shadow by your ten Arguments . The first , is Circumcumcision is called a Seale of the Covenant , theno● our Divines plead , our Sacraments are Seales of the Covenant . To this you except , first , you know not where Circumcision is called the Seale of the Covenant , though you acknowledge it is called the signe of the Covenant in one place , and both the signe and seale of the righteousnesse of faith in another place ; truely Sir , I thought that the comparing of these two Scriptures together , had been sufficient to shew that Circumcision was a sealing signe . Secondly , you except , though Circumcision bee called so , yet that is no Argument to call our Sacraments so , though you are willing they should bee called so , and you say our Sacraments are Seales of the Covenant . I reply , lay aside but this analogicall Argument , and prove if you can that our Sacraments are Seales ; our Sacraments are neither called signes nor seales in the New Testament , all the world must grant indeed that they are signes , but when the Papists deny our Sacraments to be Seales of the Covenant , how will you bee able to prove it , if you lay aside this Argument , Circumcision was a Seale , therefore our Sacraments are Seales , ours agreeing with their in the generall nature of a Sac●ament ? Next I said , Circumcision might bee administred but once , it being the Seale of admission : therefore Baptisme being also the Seale of admission may bee administred but once ; you answer , denying both antecedent and consequent , you know nothing , you say , but that hoth Circumcision , and Baptisme might bee administred more then once , which I hope I have sufficiently consuted in answer to Sect. 4. Part. 2. And secondly , say you , had there been a command to circumcise but once , it would not follow that therefore a person may bee baptized but once ; but when this is proved that Baptisme succeeds Circumcision to bee the initiall Seale , which your selfe cannot deny , it must then follow , that a man may bee baptized but once , no more then hee may be circumcised but once , because where there is the same reason of a command or practise , there must bee the same practise . I added , that Circumcision was to be administred upon the eighth day onely , was an accidentall thing , and therefore binds not , meaning that it had some peculiar relation to that manner of administration , and had nothing common either to the nature of a Sacrament in generall , or to the end and use of that Sacrament as it was the Seale of admission ; you answer , if reason may rule the rost , there is more reason that Circumcising on the eighth day should rather belong to the substance of the Covenant , then but once circumcising , both because it was commanded by God , and typified , as some conceive , Christs resurrection on the eighth day . I reply , if you please but once to understand , that by the substance I understand the res signata , the spirituall part of the Sacrament , you will no longer insist upon making every thing a substantiall part of the Sacrament which God hath made a part of the outward administration onely ; Indeed if Circumcising upon the eighth day had had any such spirituall meaning of Christs resurrection upon the eighth day , you had spoke something to the purpose ; but had I pleaded any such Type in it , as that Circumcision was to be upon the eighth day , because Jesus Christ was to rise the first day of the weeke , you would have laught at me though Cyprian had joyned with mee , and told mee as you doe here , mens conceits are voin● without the light of the word . My next instance was , from the Passeover , which being yearely to bee repeated binds us to a repetition of the Sacrament of the Lords Supper , which succeeds the Passeover , it being the Sacrament of spirituall nourishment and growth , as the other was for birth and enterance ; but that the Passeover was to be eaten in an evening , and upon one set evening in the yeer , was accidentall and so binds not us . You answer , here are a heape of dictates , and you as confidently dictate the contrary , you grant that the Passeover was to bee yearely repeated , but that this yeerly repetition belonged to the substance of the Covenant , or that this binds us to a frequent use of the Sacrament of the Lords supper , you utterly deny , but I doubt not , that the Reader who knowes that by belonging to the substance of the Covenant I meant nothing but the end and use of it , to bee a standing memoriall of that deliverance , and a typicall representation of Jesus Christ , and our deliverance by him , will not reject this , because you magisterially deny it , That our Lords Supper comes in the roome and stead of it , there is such a cleare demonstration of it , from the very manner of the first Institution , and the ends and uses of it ; Christ our Passeover being then to bee sacrificed for us , and wee in this service shewing it forth ; and in this parallell there is such a harmony of consent , that I intend not to lead the Reader into a digression about it . As for the maintaining of Easter and such superstitious customes , my discourse gives not so much as one hint for it ; yea in my Sermon I expressely shewed , That that Circumstance of once a yeere belonged onely to the Jewes administration . And I pleaded for a frequency of it , but because you love to knit knots , for others to untie , you demand , since wee have so cleere an Example , Acts 20. 7. of the disciples comming together the first day of the weeke 〈◊〉 eate the Lords Supper , and that that Action gave denomination to the whole service , and by the relation of Justin Martyr and others , this was the received practise in the primitive Churches , whether wee are not tied to have 〈◊〉 Sacrament every Lords day in the weeke : I answer , though I conceive no absolute tie to have it so , yet when it can bee with convenience , I know no reason why it may not bee so : but you making this one of your great Arguments , to prove the Institution of the Lords day , ( viz. ) An Apostolicall example , and practise of the primitive Churches , whether you bee not further engaged in this point to a Sacrament every Lords day , I leave to your selfe to consider . You demand further , since the Apostle does so expresly , and distinctly in his relation of the Institution mention the time of it , you would know of the Assembly of Divines , especially such of them , as have beene earnest for sitting at the Sacrament , how wee can be loose to receive it at another time ; I answer , certainly the Assembly would answer you , as Cyprian did in the like case , that the time was an occasionall circumstance ; and that the cleere examples recorded in the New Testament of the Disciples partaking of the Lords Supper at any of their Church-meetings , whether by night or by day , doth abundantly manifest it : nor can I conceive why you put this question to the Assembly , unlesse it be to shew you are not pleased with the dispute about sitting at the Communion , it seemes you still like kneeling better , for the thing it selfe , you either judge thus of it , that it was an occasionall circumstance , and so you pick quarrells even against your owne light and principles , or if you thinke it a binding circumstance , whence comes it that you use it not ? You have yet another quarrell about that expression of mine , in caliing Baptisme the seale of our extrance and new birth , and thence you would insinuate , that I deny Baptisme to be a Sacrament of our nourishment and continuance , and you tell me that 's but a dictate like the rest , and somewhat akin to Bellarmine and the rest of the Papists , who make the efficacy of Baptisme to extend not to the remission of the sinnes of our whole life , but of originall sinne onely . I answer , that Baptisme is a Sacrament of our Birth and entrance I have proved , and your selfe grant , that it is not of use afterward I never spake , never thought ; but as for my being akin to Bellarmines assertion , if your assertions were no more akin to Socinus , Servetus , Marcion , &c. then mine are to the Papists , it were better for you . My next Instance was from our Christian Sabbath ; the fourth Commandement binds us for the substance , as much as ever it bound the Jews ; there God once for all separated one day of seven to be sacred to himselfe ; and all the world stood bound by vertue of that Commandment in all ages , to give unto God that one day of seven , which should be of his owne choosing , though onely the seventh day of the week be named in the fourth Commandement . Now ( said I ) God having put an end to the Saturday Sabbath , and surrogated the first day of the weeke in stead thereof , to be the Lords day , we need no new Commandement for keeping of the Lords day , being tyed by the fourth Commandement to keep that day of seven which the Lord should choose : And though no day bee mentioned in the fourth Commandment , but onely the seventh from the Creation , yet our Divines think it no absurdity to reason thus , Thou shalt keepe the Sabbath , thou shalt rest the seventh day , that is , thou shalt rest the seventh day from the Creation , while the Lord continues that day to be his Sabbath , and thou shalt rest the first day of the week , when the Lord chooses that to be his Sabbath ; in like manner I say of the Sacrament of Baptisme . To this you answer , You referre your selfe to what you have before declared , Part 2. Sect. 8. And thither also I referre the Reader , where I have vindicated this answer from you . I further adde , you neither there nor here deny this Argument from a consequence , to be sufficient for practise of some things in the Worship of God , which are not expresly laid downe in the New Testament ; onely you adde here , I forget the marke at which I shoot , the Sabbath or Lords day being not to be reckoned among the Iews Sacraments . I reply , first , I might as well reckon the seventh day from the Creation , among the Jews Sacraments , as you may say the Jewes had as many Sacraments as Ceremonies . Secondly , I never numbred the Sabbath amongst Sacraments , but because the Sabbath belongs to the instituted Worship of God , as well as the Sacrament , and requires its institution to bee at least as cleare as this about Infant-Baptisme , which touches but a circumstance of age , this Argument from the one to the other , will appeare to the impartiall Reader , to bee too strong for you to answer . Next follows , the blow which will tumble downe all , if your selfe may be believed : Mark Reader how heavie a one it is . I said when God made the Covenant with Abraham , and promised for his part to be the God of him and his seed , what God promised to Abraham , we claime our part in it , as the children of Abraham ; and what God required on Abrahams part for the substance of obedience wee stand charged with as well as Abraham , to beleeve , to love the Lord with all our heart , to walke before God in uprightnesse , to instruct and bring up our Children for God , not for our selves , nor for the Devill ; to teach them to worship God according to his revealed will , to traine them up under Ordinances and Institutions of Gods owne appointment . All these things God commanded Abraham , and wee by vertue of that Covenant ( being Covenanters with Abraham ) stand bound to all these duties , though there were no expresse reviving these Commandements in any part of the New Testament : and therefore consequently that command of God to Abraham , which bound his seed of the Jews to traine up their children in that manner of Worship which was then in force , binds beleevers now to traine up their children in conformity to such Ordinances as are now in force . To all this you answer , supposing I meane the spirituall part of the Covenant to be that which God promised to Abraham , and the persons claiming to bee beleevers ; this passage you grant to bee true , be●ause these are mor●ll duties . Well then , the deadly blow is not yet given ; I meane this which you suppose : and I meane more then this , I meane that what Abraham might claime as an invisible beleever , we may claime as invisible beleevers ; what he might claime as a visible beleever or Professor , wee claime the same as visible Professors ; and so what he stood obliged unto as a visible beleever or professor , the same are wee obliged to ; I meane all this , and you say nothing against it but the next passage is that which kills all . I said , and the same command which enjoyned Abraham to seal his children with the seal of the Covenant , enjoyns us to seal ours with the seale of the Covenant ; and that command of God which expresly bound Abraham to seal his with the sign of circumcision , which was the Sacrament then in force pro tempore , for the time , doth vertually bind us to seale ours with the sign of Baptisme , which is the Sacrament now in force , and succeeds into the room of the other by his owne appointment . Your answer is , This Consequence is inferred from a Judaizing principle , without Scripture proving either principle or Conclusion , whereas you have brought ten Arguments out of the Scripture against it ; and that the meaning of the Concluclusion must be , that we are still bound to circumcise , that our males must be circumcised at the eighth day , that by no rule of Divinity , Logick , Grammar , or Rhetorique , any man can construe this Command , Cut off the foreskin of the males upon the eighth day ; that is , let a Preacher of the Gospel baptize young Infants , male or female , by as good Consequence I might say , thou art Peter , and upon this rock : Ergo , the Pope is Monarch of the Church ; or , arise Peter kill and eate , Ergo , the Pope may deprive Princes . So then , the din● of your mortall blow lyes in this , that you magisterially call it a Judaizing principle ; that you have brought ten Arguments to prove that Moses Ceremonies & Rites do not bind Christian men , but that they are all abrogated , substance and circumstance , whole and part ; that this vertuall consequence from the command of Circumcision to baptism cannot be made good either by Divinity or Logick ; but sure , if this be all you can say against it , the Consequent and Conclusion will easily recover of this wound . When I said but just now , That Gods Command to Abraham and the Jews , to traine up their children in that manner of Worship which was then in force , binds us now to traine up our children in conformity to such Ordinances as are now in force . You granted this rule was true , if meant of beleevers . I pray what difference is there betwixt this consequence and that , especially , it being cleare in the Scripture , that Baptisme succeeds Circumcision as the initiall seale of the Covenant , and our children have the same right with theirs to bee reckoned to the Covenant : if it be a good consequent , That because Abraham was bound to traine up his Children in conformity to those institutions which were then in force , because their children had right to be so trained up ; therefore we are bound to traine up our children in conformity to the present institutions , because our children have right to be so trained up ; is not this other consequence I say as good , That because God commanded Abraham to administer to his children , the seale of admission into Covenant , because his children were to be accounted to belong to that administration , we are to doe the like to our children now , because they belong to this administration . I say further , because Abraham and the Jews were to traine up their children to celebrate the seventh day of the week to be Gods Sabbath , we therefore are bound by vertue of that Commandment to traine up ours to keep the first day of the weeke as Gods Sabbath : which consequence your self grant to be good , though the thing be a part of instituted Worship , and no expresse command or example of it in the new Testament . I appeale to al Divinity & Logick , whether this consequence from the command of Circumcision to Baptisme be not every way as strong & clear . As for your ten Arguments to prove the abolition of the Jewish Sacraments & ceremonies , they are al agreed to , & are brought nothing to he purpose in hand . I have already shewed that this argument from the Analogie betweene Circumcision and Baptisme , and the reason , end , and use of them both stands still in force , though Circumcision it selfe be abolished ; and I doubt not but the impartiall Reader will acknowledge this argument to be as good , Circumcise your children , because your children have right to this initiall seale ; Ergo , by analogie let Christians baptize their children , who have the same right to the initiall seale ; as this , ye Iewes keepe the Sabbath on the seventh or last day of the weeke , Ergo , ye Christians keep the Sabbath on the first of the weeke . As for your ridiculous consequences which you put upon me , of , thou art Peter , Ergo , the Pope is Monarch of the Church , &c. I answer onely this , I shall desire you in your next , to deal with your Adversary by solid Arguments , rather then seek to render him ridiculous by jeeres and scoffes , lest in the end you meet with some adversary who may dresse you in your own kind , which I have no minde to doe ; whether I have not made good this command of Circumcising Infants to prove baptizing of Infants , by good consequence , I leave the Reader to judge ; and proceed to try your strength against the next . Another command by good consequence I gathered out of Mat. 28. compared with Mar. 16. 15. Gal. 3. 89. Rom. 1. 16 , 17. where our Saviour bids his Disciples goe and teach all Na●ions , baptizing them , &c. VVherein I observed two things . First , what they were to doe ; viz. to teach the whole Covenant , the Covenant made with Abraham , whereof this was one branch , I will be the God of thee , and of thy seed ; they were also to baptize , that is , to administer Baptisme as a seale of the Covenant , to all who received the Covenant . Secondly , wee have the persons to whom they were to doe this , all Nations ; whereas before the Church was tyed to one Nation , one Nation onely were disciples ; now their Commission was extended to make all Nations Disciples , every Nation which should receive the faith , should be to him now , as the peculiar Nation of the Iews had been in times past ; now we know when that one Nation of the Iews were made Disciples , and circumcised , their Children were made Disciples ( made to belong to Gods school ) and circumcised with them , &c. To this you answer , First , that promise , I will be the God of thee and thy seed , that it should be thus interpreted , the seed of beleevers are taken into Covenant with their Parents , is a new Gospel , no older then Zwinglius . But I have sufficiently proved that this was good Gospel in the Apostles dayes , and in the times of the Fathers of the Primitive Church . Secondly , concerning the persons who were to be baptized , every Nation , or all Natitions : to this , because it is like to trouble you , you bring forth your old artifice of framing many senses , whether by every Nation , be meant beleevers of every Nation , then you grant the sense is good : or , whether by Nation be meant a great or eminent part of the Nation , the Gove●nours , and chiefe Cities , the representative body of a Nation . Then you fly out , and talke of baptizing all within the Precin●● of a Parish , a conc●it which you fasten upon Cyprian , and talke of necessity of baptizing by officiating Priests ; and bring in the Independents , nothing to the purpose , and enquire whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or [ them ] referre to Nations , or Disciples , in those words of our Saviour ; then you vent your Criticismes against the author of Infant-Baptisme , and undertake to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to teach cum effectu , or teach till they be made Scholars ; and after a long Discourse upon these things , your result is , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ them ] may be meant of Disciples , and Nations respectively , Disciples of Nations , or Nations who be Disciples , but not to baptize any of them till they were Disciples . But Sir , what need all these things ? the meaning is plaine ; by Nations , I neither meane the major part of a Nation , nor representative body of a Nation , nor the King of a Nation ; but whereas before , onely one Nation of the Jews were Gods people in Covenant , now other Nations should be taken in likewise : and whereas before their Commission to preach and baptize was restrictive , Goe not to the Gentiles or Samaritans , now he enlarges their Commission to all Nations ; and wherever their Ministery should bee so blessed , as to have any Nation accept the Gospel , they should be his people now , as the Jewes had been in times past , according to that Evangelicall promise , Esa . 19. 24. In that day shall Israel he a third with Egypt and Assyria , even a blessing in the midst of the Land whom the Lord of Hosts shal● blesse ; saying , Blessed be Egypt my people , and Assyria the work of my ●ands , and Israel mine inheritance . Here is the Nation of Egypt , and the Nation of Assyria taken into Covenant as well as Israel Gods inheritance ; and now Abraham indeed became the Father of many Nations ; so that the emphasis of this Text is in the word [ Nations , ] in opposition to the one Nation of the Jews ; that whereas the Apostles thought they were never to go to those vile nations who were esteemed as Dogs and Swine ; our Lord instructed them , That now hee would pluck up the partition wall , and that the rest of the Nations should be brought within the verge of his Church , and partake of the same Covenant , which the Jewes had before enjoyed as their peculiar treasure ( a wonder of mercy , as the Jews themselves judged , when they came first to understand it , Act. 11. 8. ) and consequently when other Nations should thus by receiving and professing the Gospel come under his wing , they should enjoy the same benefit of the Covenant with the Jews , He would henceforth be the God of them and their seed . Against this you except many things : First , say you , then there may bee a rule assigned to know when a Nation may be called a beleeving Nation , but there is none : And to prove this minor , you run out at large , not when a King is baptized , nor when the representative body , nor when the greatest part are beleevers ; and further , if the children of wicked parents in a nation may be baptized , it must be either from their descent , or place of birth , or both ; if by descent , it must be either from their immediate parents , or forefathers within memory , or beyond memory ; if from the place of their birth , then the children of Turks born in England may be baptized ; and if the children of wicked parents may claime it , it must be from some Charter , Abraham indeed had a Charter to circum●ise his , how wicked soever they should prove , but other parents have none . And here againe you bring in Rom. 11. to be meant of a personall priviledge by faith , which hath been before confuted . I answer to all this in a word or two , there is a known rule , viz. when a whole Nation consists of visible Professors , that Nation is to be reputed a Christian Nation ; and when the major part of a people may by a figurative expression bee called a Nation , that major part , if they bee visible Professors , may by the same figurative expression be called a Christian Nation , a holy Nation , a separated people , whether any who having been visible Professors , and afterwards prove apostates , or be excommunicate , may have their children baptized , or whether children in right of their forefathers , or r●mote ancestor● ( when their immediate Parents are cut off from the Church ) may be baptized , or whether the Infants of infidels brought up by Christians , and so adopted into their Families , may be initiated into Christianity by Baptisme , whether upon the ground of federall holinesse or other warrant of Scripture , are questions not belonging to our present businesse , therefore I passe them over . I added , when that one Nation of the Jews were made Disciples and circumcised , their Infants were made Disciples ( made to belong to Gods Schoole ) and circumcised with them , when that Nation was made Disciples in Abrahams Ioynes , and circumcised , their seed was also the same when they were taken out of Egypt , and actually made Disciples , their chi●dren were also with them . You answer , First , this supposeth that Christ bid them baptize all Nations after the manner that the Iews did circumcise one Nation . Secondly , that the Nation of the Iews were discipled when they were circumcised . And you say to the first Supposition , there is no ground for it , the Apostle knew Christs meaning well enough , that th●y were to preach and then to baptize ; and that there was no allusion from circumcision to Baptisme , as Mr. Blake conceives . But Sir , since it is apparent that here is no commission for any new Method in their work , but onely an enlargement of their commission to apply their Ministery to new persons , how could they understand our Saviours meaning to proceed any other wayes to the Gentiles , then among the Jews ? Now among the Jews and Proselytes , it is apparent , that children receive the initiall seale with their parents , yea , and you your selfe grant that their infants were baptized when they were circumcised , though baptisme was not then a Sacrament ; and when it was taken into the honour of being a Sacrament , there is not one word in the Scripture of restraining it from being applyed to infants as in times past , the reason of the silence of the new Testament about baptizing Infants , comes afterward to be considered , when your Objection from it comes to hand . To the second Supposition , That the Iews were discipled , and their children were discipled when they were circumcised . You say , it is such a construction of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ make disciples , as you beleeve no Lexicon , nor any Expositor to this day , hath ever made of that wo●d , which plainly signifies ●o to teach , as that the persons taught do learn , and accordingly professe the things taught . Sir , I pretend not to be a Critick , though you doe , but I have learn● , from better Criticks then your self , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a ●abbinick phrase , and from their use of it , it is best to be understood , and with them it signifies to admit Scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a familiar manner of speech among them for to admit Scholars , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to get or retaine a Master ; now this admission of Scholars was not quia erant docti , sed , ut essent ; and there is this difference with them about this matter , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to admit Scholars to be taught , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to breed Scholars , or to make them learned . And if you please to consult the Learned Spanbemius , in his Dubia Evangelica , upon this very place , wherein he vindicates it from the Anabaptists , he will tell you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies not onely to teach , but to make disciples ; which ( saith he in this place ) is done by baptizing and teaching ; therefore ( saith he ) the sending forth of disciples in this place , is shewed or laid down , First , from the end of their sending . Secondly , from the severall acts they are to doe to to attaine this end . The end of their sending is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make Disciples ; the actions whereby they are to attaine this end , are baptizing and teaching : and he gives this good reason for this his Analysis , because if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should simply signifie onely to teach , there would be found a tautologie in Christs words ; thus , Go teach all Nations , baptizing them , teaching them . The sense therefore ( saith he ) of Christs words , is this , Goe ye , make disciples to me out of all Nations by baptizing and teaching ; and this making disciples , suo modo infantibus etiam aptari poterat ; quando enim parentes , &c. For when parents doe give their names to Christ for themselves and their families , their whole house is discipled , their children as well as themselves . By this time I hope you may be perswaded that baptizing may well bee rendred discipling . And among the Jews , to become a disciple , was not by being first taught , and then initiated into a Master , but is meant of being initiated into a Master , to bee taught by him ; so all Israel was baptized into Moses , 1 Cor. 10. not as already instructed , but to bee instructed and guided by him for the future ; so Ioseph of Arimathea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27. 57. discipled in himselfe , entred himselfe into Christs schoole ; so the blind man to the Pharisees , Iohn 9. will ye bee his Disciples , will ye professe him , will ye bee initiated into him ? the very first day any one initiated themselves to learn , they were called Disciples . Further you say , if the Apostles had understood our Saviours command thus , Disciple all nations baptizing them , that is , admit the Infants of all nations to baptisme , as the Jewes did the males of that one nation to Circumcision , they might have saved themselves a great deale of labour of preaching before Baptisme , and of baptizing females , and would have left us some president of such a practise . I reply , why the baptizing of Infants of Beleeving Parents should spare any Preachers the paines of teaching growne men , who are infidells before they are converted , doth wholly transcend my capacity , because the Infants of Proselytes were to bee Circumcised with their Parents , therefore the Jewes might spare the labour of preaching to growne men before they circumcised them , this is a most wild consequence ; or why the vertuall and analogicall arguing from circumcision to baptisme , should be brought as an Argument against baptizing of women , hath as little reason in it ; there being now under the Gospell , in reference to this Seale of admission , neither male nor female . Whereas you adde , had they done it they would have left some president of such a practise ; whether by good consequence they have not left us some evidence of it , is the question wee are now debating . I added , in every nation the children make a great part of that nation , and are alwayes included under every administration to the nation , whether promises or threatnings , priviledges or burthens , mercies or judgements , unlesse they bee excepted , whereof I gave divers instances in my Sermon ; you answer , the Lord hath plainely given a caution in Scripture for the leaving out Infants in this administration , according to ordinary rule , in that hee directs them to baptize Disciples upon preaching , hee excludes Infants , &c. and when Christ and John baptized onely such , this practise excludes others . I answer , by what rule then durst you baptize an Infant knowne to you to bee regenerate , since they cannot bee Disciples upon preaching , if you say you cannot doe it by ordinary rule , shew us ( I pray ) your extraordinary ; if you answer they are Disciples , therefore they may bee baptized ; I answer , the Infants of beleevers are visible Disciples , they visibly belong to the kingdome , family , schoole of Christ , as I have abundantly proved already ; any manifestation of Gods that persons belong to his Covenant is to your selfe a sufficient ground of accounting them such , either a promise , or powring out the extraordinary gifts of the holy Ghost , ( though they are no infallible signes of inward sanctification ) or confession of faith or of repentance , are warrant sufficient for us to baptize them , now the promise of God to beleeving parents to bee the God of them and of their seed , and his owning them as persons belonging to his Church , is as reall a manifestation of it as the other signes of receiving extraordinary gifts , externall profession , &c. either are or can be . And whereas you adde that Christs and Johns Baptizing such , and no other as made a visible profession , is exclusive to all others . I answer , first , it is no where said they baptized no others ; secondly , I deny that consequence , this is not an exclusive rule , the practise and example of Christ , and John is sufficient to make an affirmative or positive rule , they baptized such , therefore wee may baptize such , but it 's not exclusive , that therefore wee may baptize no other , and the reason is plaine , they possibly might not meet with all persons and occasioons , and so their practise is a good rule , not a full rule ; I shall give one instance , wee read not before the tenth of the Acts that either Christs Apostles or Iohn the Baptist baptized any proselytes of the gate , or that they baptized any ( as you say ) untill they made actuall confession of their faith and repentance , or that there was any rule given , that the receiving the extraordinary gifts of the holy Ghost should without any other confession bee a sufficient warrant to Baptize any , yet Peter upon the very powring out of those gifts , without requiring any further confession either of faith or repentance , baptized Cornelius and all his company : in one word , any word or act of God declaring that such and such belong to his visible Church , is a sufficient warrant without any danger of wil-worship , and this wee have abundantly for the Infants of beleeving parents , wee have therefore here nothing to doe with a mixture of wine and water , salt and creame and spittle , they are impertinent to our businesse , and you bring them in to no purpose ; all your discourse of wil-worship which you thus often repeate , reaches not the point in hand in the least tittle ; the Sacrament of Baptisme is an ordinance of his owne appointment , and by his appointment may bee applyed to all such as himselfe doth manifest to bee in the number of those who belong to his visible Church , what course soever himselfe pleases to take to manifest it , whiles wee keep within these bounds , we are therein out of the danger of will-worship . I added , it behooved the Lord to give them a caution for the leaving out of Infants in this new administration , that they might know his mind if hee had intended to leave them out , which that ever hee did in word or d●ed , cannot be found in the Scripture ; to this you answer , it behooved the Lord to give a precept to put them in into this new administration if hee intended to have them in , which that ever he did you cannot find ; I reply , but I have abundantly proved that they alwayes had a right to bee accounted as belonging to his Church , to bee reputed visible members , and therefore need no new putting in : if God once bestow upon a people a Sabbath to bee a signe between him and them , they may lay claime to that Sabbath upon what day of the week soever he please to appoint it : the like is to bee said here , while the Lord will own any to be visible members of his Church , they have right to the administration , bee it new or old , if they bee capable of it , and no barre put in against them by himselfe . That which followes in your booke , page 133. about Childrens being taken in with their parents , and included unlesse excepted , and of being under the former administration , and so under this , by paritie of reason , hath been abundantly spoke already . I added , our Infants are capable of being Disciples as well as the Infants of Jewes and Proselytes , you grant it to bee true , and I aske no more for ours then they had for theirs , and though they bee not capable of receiving actuall instruction from men , yet they are capable of Gods owne teaching even in their Infancy as much as the Jewes Children were , which is sufficient for my purpose ▪ I added , in Christs dialect to belong to Christ , and to bee a Disciple i● all one , and cleared it by some Text in the Margent , you answer onely this , that though Mr. Blakepr●●●ph in this n●tion , yet it is a triumph beford victory , and that the Text cited by me spake not of little ones in respect of age , and some of them mention not little ones at all , but what 's this to the purpose , when the intent was onely to prove this notion or expression that to bee a Disciple and belong to Christ is all one . Lastly , I argued from Act. 15. 10. to shew that Children may bee called Disciples , because they upon whose necks those false teachers would have put the yoake of Circumcision , are called Disciples , and to bee called Disciples , and it is apparent that they would have put it upon the Infants of beleevers as well as upon the beleevers themselves , because they would have imposed it after the manner of Moses Law , and prest that Law still to bee in force ; you answer , you see no necessitie from this to call Infants Disciples , and you first deny the major , that all are to bee called Disciples upon whose necks they would have put that yoake . To which I answer , without any further reply I leave it to the Reader to judge , onely I thanke you for the reason you alledge why you deny the major , because it is not said they would put it upon Disciples onely : I hope you will receive the same law you give , and therefore will rest satisfied , when your selfe doe plead , Johns and Christs Disciples required confession of saith and finnes of those whom they baptized , and when Christ bid his Apostles and Disciples first to teach , then to baptize , I shall answer , it is no where said , they baptized onely such , or were to baptize onely such . Secondly , you answer that this yoak of Circumcision which necessitated them to keep Moses Law to salvation was not put upon Infants , but upon brethren who were taught the necessitie of it . I answer , then Paul himself was much mistaken , who said , that every one that was Circumcised was bound to keepe Moses Law ; and certainely Paul meant that which these false teachers alledged , even Circumcision imposed after the manner of Moses . Lastly , you make your selfe merry with Mr. Blake , as if hee alluding to Esa . 49. 22. of bringing sonnes and daughters upon their shoulders to Christ , &c. had alledged that Text nothing to the purpose ; I confesse I am not satisfied , that that Text is cleare to the purpose , but I am fully satisfied , that you often make a noyse with Texts lesse to the purpose , as in bringing Acts. 19. for rebaptization , 1 Cor. 7. 34. to prove holinesse to bee meant of Chastitie , and many others . My next instance was from the forementioned place , Acts. 2. whence I shewed the Children of such as beleeve and are baptized are taken into Covenant , and therefore by good consequence are to receive the Seale of the Covenant , and that that Text not onely shewes that they are within the Covenant , but also that a right to baptisme is a consequence of being within the Covenant ; Your answer is to this effect , that you have already answered this plaoe , and that it is so far from proving this , for which I alledge it , that it proves the contrary ; I cheerfully referre the Reader to my vindication of this place , Sect 6. Part 3. I added , wee have likewise examples enough by good consequence . First , I shewed that the Gospell tooke place by bringing in whole housholds as the former administration also did ; you alledge to the contrary severall examples page 138 , 139. that it was not constantly so , nor did I ever say it was so alwayes or constantly either among Jewes or Christians ; you alledge the thousands converted in the Acts , the Citie of Samaria , and others , yet no mention of the whole housholds ; yet possibly their whole housholds did come in with them , the Scripture speakes nothing to the Contrary , how ever I alledge it not , nor doth the cause depend upon it ; I alledged many housholds who were baptized , Cornelius and his houshold , the Jaylor and his houshold , the houshold of Stephanus , of Crispus , of Aristobulus , of Narcissus and severall others ; to all which you answer , this must bee interpreted by other places , which when they expresse the haptizing of the houshold , they expresse also the beleeving or receiving of the word by the whole houshold , and that sometimes the house is put for the people of growth in the house ; but who taught you it must bee so interpreted ? hee that will may force such an interpretation upon himselfe , and it is hard to open the eyes of a prejudiced man , but I feare not , try it when you will , that you shall never finde so good evidence out of the housholde eating the Passeover , Exod. 12. thereby to prove that women did eate the Passeover , as this proves that the Infants of the house were baptized , because according to your principles women might not bee numbred amongst the Circumcised ; and the Law was plain that no uncircumcised person might eate the Passeover , whereas on this hand for Infants baptisme , it is not to bee doubted , but that there were some Infants amongst these housholds who were baptized , and no Law made against the baptizing of them . And for your evasion that though is bee sometimes said housholds were baptized , yet it is said these housholds received the word , though this might be pleaded concerning some of them , yet there is no evidence why you should speake it of all of them . And whereas you further alledge , that a house is sometimes taken for the growne persons in that house ▪ ( though all the Scriptures which you mention are not fit instances ) it may very well bee granted , and hurts not mee , unlesse you can prove that it must bee so meant : I have better warrant to affirme concerning the Jaylors house , of whom it is said Paul preacht to all those that were in his house , that either there were no Infants in that house , or that the preaching of the word to all in the house is to bee limited pro subjecta m●teria to them who were capable of preaching , and yet the rest received baptisme who were capable of it . And thus I have cleared and vindicated my first and great Argument , Infants are foedera ●● , therefore they must it 〈◊〉 they are in Covenant ▪ therefore the initial 〈◊〉 of the 〈◊〉 belongs unto them . I proceed to the second . My second Argument was to this effect ▪ the Infants of bele●vers even while they are Infants are made partakers of the inward gra●● of Baptism● as well as growne 〈◊〉 who are visible professors ; therefore they may and ought to 〈◊〉 Baptism● , which is the outward signe of this inward grace . In your answer you grant the major , that all who partake of the inward grace may partake out of the outward signe , and that ●o Antipaedobaptist will deny this , but then you enquire what I meane by having the thing signified , and you suppose I doe 〈◊〉 ●old that all Infants of beleevers have actually the inward grace signified by baptisme ; no indeed Sir , nor do I thinke that you conceive that all grown persons who are visible professors have it . In your answer to the minor proposition that Infants as well as growne men are partakers of the inward grace , according to your usuall course , you enquire after a great many senses , whether I meane it of potentiall having it , or actuall having it , whether I meane onely some have it actually , others potentially ; in one sense the argument hath foure termes , in another forme , the argument will conclude but for the baptizing of some Infants ; then you enter into a discourse upon the Lutherans , and about a booke intituled , Baptismall regeneration of elect Infants , with which you say Doctor Fe●tley concurs , and of a book written by S. C. Intituled , A Christians plea for Infants Baptisme , which holds positions somewhat like the Lutherans , all which you professe you mention to discover what stuffe the Pedobaptists doe feed the people withall , you might have added , to worke prejudice in your Readers , and to shew your owne reading , and to swell up a volume , otherwise quorsum haec ? my meaning is as plaine as the high way , that as Infants are to bee reputed to belong to the Covenant as well as grown visible professors ( which was the drift of my first Argument ) so the scope of this is to shew that they are in the same capacitie to partake of the inward grace of the Covenant , while they are Infants , as there is of grown visible professors ; and that they are not onely capable of it , but many of them are actually partakers of it as well as grown men ▪ and consequently that wee have the same ground to look upon and judge Infants of beleevers to bee regenerate as upon grown men by a visible profession , there being to ●s no infallible ground of certaintie , but of charity , for the one no● for the other , and that their visible right to the Covenant and the many promises of God made to the seed of the faithfull are as good evidences to ground this judgement upon , as the externall signes which growne men can give ; and therefore whereas you say , that all the Infants of beleevers ▪ or the Infants of beleevers in as much they are the Infants of beleevers , are actually partakers of the inward grace of Baptisme , else the Argument will not serve for my purpose ; I utterly deny , that this is the Conclusion to be proved , or that my argument is not to the purpose , unlesse I undertake to prove this ; for I argue in the like case from grown men who are visible Professors , thus ; All who are partakers of the inward grace of Baptism , may and ought to partake of the outward signe and seale , but visible Professors are partakers , &c. This minor is lyable to the same exceptions that the other is , for who knows not that many visible Professors have not the invisible grace , That many are called , when but few are chosen ? and yet your self doe hold , that we may de side , out of faith & assurance , that we do it according to Gods will , apply the outward signe to them , though we have nothing but charity to make us conceive the inward graces to be in them . Neither can we by the judgement of charity think that all visible Professors taken together in a lumpe have the inward grace ; the Scripture ( which is the rule of our charity ) having declared the contrary , our charity onely warrants us to judge of every single person , when possibly we may know no more against the one , then against the other , though we know there are some false hearted amongst them : The same is to be said for Infants ; and this I proved out of the Scripture , Mark 10. To such belongs the kingdom of God ; and in my Sermon I vindicated this Text from the glosses which the Anabaptists would put upon it : your exceptions against it are such as these , it is possible they were not very little ones ; possibly our Saviour meant not of them , but of such as they , for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these : possibly , horum & similium , of th●se and the like : possibly , they were not the children of beleevers : possibly , it is meant onely of elect Infants , that these were elect , and should in time be called : but yet , say you , grant all , and it will not ●ence follow , that all Infants of beleevers have right to invisible grace ; yea , it here suits better for confirmation , then for baptisme ; yea , that it is rather an evidence Christ would not have Infants baptized , because he ordered not th●se Infants to bee baptized . But Sir , how many of these things would you have called dictates in another , assertions without proof and to how little purpose are all these things brought i● ? your self grant enough to serve my turne ; you grant that the kingdom of heaven did belong to these Infants , and I intended from this instance not to prove that all Infanta of beleevers are made partakers of saving grace ▪ but that Infants in their infantile age , are capable of inward grace , and some of them actually partakers of it ; this is enough for me ; and more then this cannot be said of growne men who are visible Professors . I added in my Sermon , sa one branch of a reason , that there is nothing belonging to the initiation and being of a Christian , whereof Baptisme is a seale , whereof Infants are not capable , as well as grown men ; as receiving the holy Ghost , union with Christ , pardon of forme , regeneration , eternall life . Your answer is a scoffe out of Hora●e , Amphora caepit institui , &c. I should prove , say you , that all Infants of beleevers are actually partakers , and in stead of this , I prove they are capable of it . Sir , this is but one part of my reason ; and I undertook not to prove that all infants , but onely that fome are partakers of it . I added , and it is further considerable , that in the working that inward grace , of which baptisme is the signe and seale , all who partake of that grace , are but meer● Patients ; and therefore Infants are as fit subjects to have it wrought in them , as growne men ; and the most growne men are in no more fitnesse to receive this grace , when it is given them , in respect either of faith or repentance , which they yet bave , then a very little child , &c. You answer , by demanding whether I bring all this as a proofe ; that all infants have it , or that they are capable of it ; or whether I intend it ●s a further argument , that baptisme is to be given to those , who are capable of the first grace , which because Infants are as well as grown men ▪ therefore they are to be baptized ; but then you deny the major , for a person is not to be baptized , because he may have grace , but because he hath it . Sir , I brought it to prove that which was in hand , viz. that Infants are capable of it as well as grown men , and that some of them are partakers of it as well as grown men ; and therefore their Infant-age cannot be pleaded against them , as if inward grace could not comp●tere to their present condition . And as for that you adde , That baptisme is to be administred , not to them who may have grace , but to them who have it . Then it seemes they are all wrongly baptized who have not inward grace ; and so ( according to your owne expression ) baptisme to such is as a seal set to a blank ; yet you know , even the Apostles themselves baptized many who were in no better condition : and your selfe afterward grant , That a Minister may defide administer this Sacrament to such as make a visible profession , though he be not assured of any inward grace . I have often proved , that a right to bee reckoned to belong to the visible Church , is a sufficient warrant to administer the seal of admission . Secondly , you much trouble your self , to finde out what I meane by the first grace : whether the free favour of God , or the Covenant of grace ; whether if I meane the first grace in exceution , I pitch upon justification , or regeneration , or adoption ; and then inquire which is the second grace . But all this is but seeking a knot in a rush . I am perswaded all other Readers understood me to meane by the first grace , all that grace which is requifite to the being of a Christian , union with Christ , forgivenesse of sin , the indwelling of the holy Ghost , as a principle of a new life ; and your selfe say more then once , that baptisme is the sacrament of our Initiation , and that which exhibits us members both of Christ and of his Church ; and therefore thus needlesly to quarrell about things wherein your self concurre with mee , is too too vain . Lastly , you have somewhat to say to that of our being meerly passive in our first conversion , and you tel your reader , what the Divines of great Britaine said in the Synods of Dort , of some preparations going before conversion : and what Mr. Rutherford , Dr. Twisse , and Dr. Preston have delivered about this point . And after a needlesse shewing that you have read these Authors , you grant as much as I contend for , That the taking away the be art of stone , and insusing of a principle of new life , is only Gods work ; and that a new heart , faith , &c. are the effects of converting grace , and that in these things wee are passive : in summe , you are of my judgement in this point , that Infants are capable of new life , and some of them partakers of it : and I likewise consent with you , and those above mentioned Reverend Divines , that in Gods usuall way of working upon grown men , there are some preparations for conversion , before conversion it selfe , in which preparations men are not meerely passive ; but in the receiving of the principle of new life , all men are meerely passive . I know you will owne that expression of Augustine , Qnid agit liberum arbitrium ? san●tur . I conclude this argument of baptizing Infants , with a speech of Bellarmine , there is , saith he , no impediment why Infants may not bee baptized ; nec ex parte prohibitionis alicujus divinae , &c. neither from any divine prohibition , nor on the part of the Sacrament administred , nor on the part of the Minister administring , nor on the Infants part to whom it is to bee administred , nor on the Churches part in which it is administred . Paedo-baptisme therefore is rightly continued in the Christian Church . PART . IV. I Proceed now briefly to examine what you have said against that which you are pleased to make the fourth Part of my Sermon , though I know no reason of this your Analysis : Had I indeed made this an answer of all the objections which I undertooke to answer , you might have called it so ; but you know well enough , that I intended here onely to satisfie these Objections which lye most properly against this second argument , as before I answered what was most properly objected against the first argument ; however , I shall take it as I finde it , and examine what strength you have added to these Objections . The first Objection I undertooke to answer , was to this purpose , Though Infants are capable of these things , and that they are wrought by Christ in many Infants , yet wee may not baptize them , because according to Scripture pattern , both of Christs command , Matth. 28. in his institution of baptisme , and John the Baptist , Christs Disciples and Apostles , they alwayes taught , and made them disciples by teaching , before they baptized any . And to make this argument the more plausible , you adde , It is a sin of prophaning that Sacrament , when the institution is altered by subtraction or addition , and that it was pleaded by the Non-conformists , that it is Will-worship to administer the Sacraments by addition of any thing to them , but circumstances which are alike requisite to civill actions ; now the persons to be baptized cannot be conceived a meere circumstance , but belongs necessarily to the administration of worship , as well as the person baptizing , or the persons receiving the Lords Supper . I answer , I intend not needlesly to multiply words , and therefore doe grant that to apply Sacraments to persons to whom they belong not by the Lords appointment is a prophanation of them . Now that it is so in this case , you goe about to prove out of this 28. Mat. Because the institution appoints onely disciples of all Nations to be baptized , and Infants are not such . This you have made good ( as you say ) Sect. 13. Part 3. You adde , Christs order thus appoints it , which must be kept in this point , as well as in examination before the Lords Supper , 1 Cor. 11. 28. &c. and that by the institution they are to bee baptized into the name of the Father , Son , and holy Ghost , that is , with invocation of the name of the Lord , which Infants cannot doe ; with devoting themselves to the service and adverence of God , which Infants cannot doe ; that presently after baptisme , the baptized are to be taught to observe whatsoever Christ command●d them , which Infants are not capable of ; that John Baptist and the Apostles alwayes made profession of repentance and faith , an antecedent to Baptism , which Infants cannot make . To all this I answer , First , this of Matth. 28. is not the institution of Baptisme , it was instituted long before to be the seale of the Covenant , it is onely an enlargement of their Commission , whereas before they were onely to goe to the lost sheepe of the house of Israel , now they were to goe into all the World. You reply , If it be not the first institution of Baptism , yet it is an institution of Baptisme to us Gentiles ; and therefore the rule by which Ministers are to baptize , or if not , wee must shew another institution , else we cannot acquit it from Will-worship . I answer , all this is abundantly answered before , Sect. 13. Part 3. And I add this inlargement of their Commission is very unfitly called by you an institution of baptism unto us ; their Commission at the same time was inlarged to preach to the Gentiles , will you call that an institution of Preaching ? and that the method of preaching to us Gentiles must bee fetch'd out of this place ? I know you will not . For the rest of your petty reasons above alledged , they resolve severall of them into one and the same : Christs order is ( say you ) teaching should goe before baptizing ; is not that the same with this ; That men must be made disciples by preaching , before they be baptized ? the answer to the one doth fully satisfie the other . But your third reason is a strange one , They must bee baptized into the name of the Father , the Son , and the holy Ghost , that is , ( say you ) with invocation of the Name of the Lord : then it seems if the party baptized call upon the name of the Lord by prayer , that 's all that is intended b● baptizing into the name of the Father , Son , and holy Ghost ; that the name of God should be invocated at the administration of Baptisme , and of Circumcision , and of every Sacrament , is most true ; but that baptizing into the name of the Father , Son , and holy Ghost , should be interpreted to be invocation of Gods name , and so to make Baptisme and Prayer all one , is strange Divinity ; it is true , Paul was exhorted to pray or call upon Gods name when he was to bee baptized , Acts 22. 16. but doth it prove that his Baptisme and Prayer was all one ? it may be you meane onely this , that every person who is baptized , must be able himself at the time of his baptisme to pray ; if that bee your meaning , prove it by your next , shew why more at Baptisme then at Circumcision . As for your fourth , were not the Infants of the Jews devoted to God by Circumcision , though they could not actually devote themselves ? To your fifth , That they were to teach them as soon as they bad baptized them ; and that therefore none wete to be baptized , unlesse they were fit presently after their Baptisme , to learne the rest of their duty . I answer , this also is sufficiently answered in Sect. 13. Part 3. and I further adde , that baptized persons ought indeed to be taught all that Christ commands them , and so likewise were circumcised persons , but not presently , onely as they were capable of it , and able to receive it . And as for the persons baptized by John , and Christs disciples ; I have before answered that it cannot appeare that they baptized no oother but such as made profession of faith and repentance ; and if it were granted , it follows not , that therefore no other may be baptized , their practice is a good rule , though not a full rule , as I shewed , Sect. 13. Part 3. And whereas you say , Iohn baptized none but upon profession of repentance ▪ you would have a hard task to prove it , if any man should put you to it ; to prove ( I say ) that Iohn did impose or require confession of sin before baptisme , it is said hee baptized them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to repentance ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as stated in actuall repentance ; and his calling for repentance , and preaching the Baptisme of repentance , shew that this was the lesson they were all to learne ; not that they must all manifest that they had it before he baptized them ; and though some did make confession of their finnes , yet you can never prove that all did it , or were tyed to it . Sure I am , I meet with very learned Men who judge thus , That their confession of sinnes was not because confession was a necessary medium to all who should receive Baptisme , but because heretofore Baptisme had initiated into Judaisme , and so to Legall performances ; and the men who came to be baptized of John , were such who had been educated in an opinion of Justification by works of the Law : and therefore John in calling for repentance , did but clear his Baptisme from misconstruction , lest they should think it to be a Baptisme obliging to legall performances , as that was of old , he would teach them that his Baptism was a Baptisme of repentance and faith in Christ , and so doth but rectifie those relyers upon their owne righteousnesse , in the right doctrine of Justification , which the Gospel now began to teach , contrary to their legall conceited righteousnesse ; and that therefore his calling for repentance and beliefe in him that should come after , did more shew the nature of the Gospel , to which his Baptisme was the introduction , then the nature of the Sacrament of Baptisme it selfe , or the method in which it was to be administred ; and with these accords the interpretation Paul made of Johns baptisme , Acts 19. 4. and consequently that the confession required had speciall relation to the condition of the persons who came to be baptized , and was not necessary for all , more would be required of a heretick for his admission into the bosome of the Church , then is requisite to be required of a child . But however , I thinke it will be hard for you to confute this , I shall leave it to the Judicious Readers consideration , and not insist upon it , but shall readily grant that all Jews and Pagans so bo●ne and bred , were not baptized till they professed their faith and repentance , because the Jews were all to come under a new administration , and the Gentiles till then were wholly aliens from the Covenant of grace , and then their Infants came in in their Parents right . But say you , This grant that the Iewes who already were in Covenant , were to make confession before they were baptized , is a sufficient proofe that the administration of Circumcision , is not the administration under which we now are : and that overthrows all virtuall consequences from Circumcision to Baptisme . I reply , who ever said that this administration is the same with theirs ? it is the same Covenant , but a new administration . And as to that you say , This overthrows all virtuall consequences from Circumcision to Baptisme ; I have so abundantly justified this before , that I shall not trouble the Reader with it againe , though you repeate this so often , that I am ready to thinke you hope your reader will beleeve you in one place , if he doe not in the other . You adde my saying , That their Infants were to come in onely in their parents right , doth overthrow my second Argument , because that is grounded upon a right which Infants had of their own , viz. participation of the grace of the Sacrament . I answer , belike then if any had pleaded thus for the Jewes Infants , That to Infants , as well as growne men , God communicated the spirituall part of Circumcision , therefore they might bee circumcised ; you would answer , that that Argument would overthrow their right from their birth-priviledge . I rather should judge it to be a second good Argument for their Circumcision ; the truth is , they are both grounds of Gods owne appointing : and the second is a farther manifestation of their right to the Sacrament , God not onely giving them a visible standing in his Church , because they are the seed of the faithfull , but among them , who are Infants as well as among growne men doth worke inward grace by his holy Spirit according to his good pleasure . Whereas you adde , that you cannot yet discerne but that our grounds for Paed baptisme are worse then the Papists and ancients , who build it upon the necessitie of baptisme to salvation ; I must needs tell you , your respect to the reformed Churches in this is very small , whil●t you thinke the Papists ground of damnation of Infants not baptized is not so ill as the Protestants , who baptize them because they looke upon them as within the Covenant of grace ; I will not aggravate this , I hope in time you will see it and be sorry for it . But you glory much in the advantage you thinke you have got , from that which followes in my Sermon , the Heathen nations who were to bee converted to Christ were yet without the Covenant of grace , and their children could have no right untill themselves were brought in , and therefore no marvaile though both Iohn and Christs Disciples and Apostles did teach before they baptized , because then no other were capable of baptisme , in this ( say you ) I grant many things which doe yeeld the cause : Sir , I shall not recall any one of them , make your best of your advantage . 1. Hence you collect it followes that baptizing of Infants is not according to Iohns , and Christs Disciples , and the Apostles practise : I answer , it no wayes followes , if you take but that in which immediatly followes , that their Infants came in in their parents right . 2. Hence I grant ( say you ) that no other were capable of Baptisme , but wherein I beseech you have I granted the cause in saying their Infants were not capable of it till their Parents came in , and when they 〈◊〉 in , their children came in also by vertue of the Covenant . What need you keepe such a coyle in asking whether beleevers had then no children ? or whether the Apostles had no commission ? or whether wee have a Commission if they had not ? you goe on and say , I thinke to salve it thus , when once themselves were instructed and baptized , then their children were capable of it by vertue of the Covenant ; I doe so , and what have you to say against it ? why then say you they were capable in Iohns time and the Apostles time , and this destroyes that which I said before , that then none but taught persons were capable of Baptisme ; but where did I say so ? I said there was no expresse mention made of any other , I said also Infants were not capable till their Parents came in , because their Parents were to come under this new administration , but I never said , when their Parents were come in in Johns time and Christs time , that their children then were not capable of it . Yea , I have shewed good grounds by consequence that the practise was otherwise . Further you say , it seemes I cou●d produce no Institution in the new administration , but the Institution of Circumcision , because I say the children were capable by vertue of the Covenant , and the validitie of arguing from Circumcision hath been considered before : and you further adde , that the Covenant being the same at all times , as my first conclusion holds , the children of bel●evers were as capable in Johns time as after ; and thus you say my words doe plainely interfere ; I answer , I have abundantly proved , that this ground from the Covenants being the same , and our Infants right the same with theirs to the Covenant , and our Baptisme succeeding in the roome and place of Circumcision , is a sufficient ground for this practise , though there be no expresse mention of them in this new administration ; nor did I ever say that Infants of beleevers were not capable of it by vertue of the Covenant in Johns time , so that this triumph of yours is not the fruit of my interfering , but of your owne blindnesse or stumbling . Whereas in the close of this Section I said , if any in the Jewish Church had received Commission to goe and make other Cities Proselytes to them , their Commission must have runne thus , goe teach and circumcise , and yet it would not thence have followed , that none might bee circumcised but 〈◊〉 as were first taught ; you answer the Commission must have had reference in the execution of it , either to the old institution of Circumcision , Gen. 17. or to a new Institution , and then it would have been told plainely what and whom they were to circumcise . I reply , supposing it had gone according to the institution , Gen. 17. which ( as you say ) was to circumcise males at eight dayes old not taught , I hope you will not say they might circumcise the males of any at eight dayes old , although their Parents were not taught , which is the case that I put , you cannot ( I perceive ) deny this case to bee parallell , onely this arguing from Circumcision to Baptism you cannot away with ; but Sir , this reasoning is justified to be good , rumpuntur ut ilia . The second objection I thus expressed , it is expresly said that he that beleeves and is baptized shall bee saved , faith in Christ is the condition upon which men may bee baptized , and no other unbeleevers may not be baptized ; children are unbeleevers , therefore they may not bee baptized ; they say the negative is included under the affirmative , beleeving is the affirmative , unbeleeving is the negative , therefore where beleevers are commanded to be baptized , unbeleevers are forbidden to be baptized . This Argument I said the Anabaptists doe very much glory in ; my answer to it was to this effect ; that if this Argument have any strength at all against the baptizing , it hath much more strength against the salvation of Infants , because it is expresly said both affirmatively and negatively , hee that beleeveth shall bee saved , but bee that beleeves not shall bee damned ; whereas though it bee said affirmatively hee that beleeveth and is baptized shall bee saved , it is not said hee that is not baptized shall not bee saved , looke by what distinction they will maintaine the salvation of Infants against this Argument , by the same will I more clearely justifie the baptisme of Infants against this argument . I adde now further , if they take beleevers in a contradistinction to Infidells , then I say Infants of beleevers are beleevers , as well as the children of Infidells are Infidells ; if they take beleevers in a more restrained sense for positive and actuall faith , then I deny that this is a necessary condition required to bee found and manifested in every one who is to bee baptized , as I have at large proved before , and your selfe cannot deny . To this Argument your answer is onely this , that you owne not the Argument , onely thus farre you owne it , viz. that a profession of faith is a pre-requisite to Baptisme , and so it was accounted in the dayes of Justin Martyr , Tertullian , Cyprian , and Augustine , &c. But I reply , though you dare not : owne this Argument , yet it stands upon the same ground that the rest of your arguments doe , and upon the same grounds that many of your expressions doe , such as this , That men are not to bee baptized , because they may have grace , but because they have it . But now you will not stick to this , That to have true faith , is a pre-requisite to Baptism ; you are contented with an outward confession of it onely , and that a visible profession gives right to a visible membership , and consequently that a visible membership gives a right to Baptisme , which is the thing I have been contending for all this while . As for what you adde , That in the dayes of Iustin Martyr , Tertullian , Cyprian , and so forward , this confession before baptisme was continued : it is true , it was continued for those that had been Pagans and Infidels , that they should make such a confession before Baptisme ; and it is as true , that in their days Infants of Christians were baptized . 3. I said it was objected , That though Infants are capable o● the inward grace , and that God doth effectually worke in some of them , yet that is no sufficient warrant for us to baptize all of them ; if we knew in what Infants the Lord did so worke , wee might baptize those Infants , but that we cannot know by any ordinary way of knowledge , therefore we may not baptize any of them , but wait to see , when and in whom God will worke the thing signified , and then apply the signe to them . You answer , this is granted , that if by revelation it could bee knowne , such as have this inward grace might be baptized ; and that those who are thus intituled are not through want of an institution to be excluded . To my understanding this over throws all which you have hitherto contended for ; for then if wee can prove that Infants are such , as to whom this Sacrament belongs , by your owne grant they are not to be excluded for want of an institution ; now I have proved that Infants of beleevers are such as to whom the Sacrament doth belong : yea , and your selfe grant , that true faith is not a needfull pre-requisite to the administration of Baptisme . Besides , I desire before I leav● this passage to know of you , how you will reconcile this with that which you spake , pag. 162. That there is a plaine Text requiring confession before Baptisme , though not before Circumcision . I hope you doe not think a regenerate bab● can make a confession of its faith ; surely these two things doe much differ , Gods inward revealing that he hath sanctified a child , and the childs own profession or confession ; God revealed that Saul was hid behind the stuffe , but this was not Sauls owne confession ; God revealed to the Prophet Ahijah , that the disguised woman was Jeroboams wife , but that was not her owne confession . My answer to this objection was , That our knowledge that God hath effectually wrought the thing signified , is not the condition upon which we are to apply the seale , he never required that we should know that they are certainly converted whom we admit to Baptisme , we are indeed to know that they have in them the condition which must warrant us to administer the signe , not that which makes them possessed of the thing signified , fallible conjectures are not to be our rule in admistring Sacraments either to Infants or growne men , but a knowne rule of the Word , out of which we must be able to make up such a judgement , that our administration may be of faith , as well as out of charity . To all this you assent , and cons●quently that there is nothing needfull according to the Word , but a visible right ; and then what is become of all your pleading , That because we cannot know that all infants of beleevers have the inward grace , we may not therefore baptize them ? this hold you have now quitted ; and when once you have proved that they have not a visible right to bee reckoned and accounted to belong to the visible Church , I promise you to quit all mine . Whereas I added , That I doubted whether in case Peter , or Paul could by the Spirit of revelation have known that Ananias , or Alexander , would have proved no better then hypocrites , wh●ther they either would or ought to have refused them from baptisme , whiles they made that publick profession , upon which others were admitted , who in the event proved no better then those were . You think they would and ought , because the end of such an extraordinary revelation , would be to warn them not to admit such persons . I answer , the cause depends not upon it , whether your conjecture or mine be rightest in this particular ; and I confesse , should such an extraordinary revelation be made purposely to warne them not to admit such persons , that would be equivalent to a prohibition ; but might not such a thing be revealed for other ends ? Christ knew that Judas would prove a devill , yet he admitted him not onely to baptisme , but Apostleship ; and since your selfe doe grant that we have a warrant de fide , out of faith , and not out of charity onely , to admit men into visible communion by baptisme , upon an externall confession onely ; I cannot understand why my private knowledge upon a particular revelation of a mans inward condition , should be a sufficient barre against proceeding according to the ordinary rule ; if I were infallibly assured that some glorious professor were no better then an hypocrite , were that sufficient warrant to deny the Sacrament of the Lords Supper to him , so long as his life was unblamable before the Church ? Lastly , I added , That in this the rule to direct our knowledge , is as plaine for Infants as for growne men , the rule having beene alwayes this , that grown men who were strangers from the Covenant of God , Pagans , or Heathens should upon their being instructed , and upon profession of their faith , and promise to walke according to the rule of the Gospel , bee received and added to the Church , and made partakers of the Sacrament of admission , and their Infants to come in with them , both sorts upon their admission to be charitably hoped of , untill they give signes to the contrary , charity being bound from thinking evill of them , not bound to conclud● certainly of any of them . Your onely exception against this is , wondering that I dare say , the rule to direct our knowledge , is as plaine for Infants as for growne men . I answer , truly Sir , by as plaine , I intended onely the truth of the rule , that it may be as truly known as the other , though possibly not so cl●arely . I deny not but I had spoken more fitly in saying the rule is plaine for Infants as well as for growne men ; and that I have proved abundantly . My fourth Objection was , That all who enter into Covenant must stipulate for their parts as well as God doth for his ; they must indent with God to performe the beleevers part of the Covevenant , as well as God doth to performe his part : My answer was , The Infants of Jews were as much tyed , as the Infants of beleevers under the Gospel , every one who was circumcis●d was bound to keep the Law , yet they knew not what it meant , nor could have the same use of it with their Parents and others of discretion . You own not this Objection , nor say any thing against my answer ; onely you except , That through my whole booke , I suppose there is the same reason of the mixt Covenant made with Abraham , and that it is the same with the pure Covenant of the Gospel , and of every beleever as of Abraham , and of Baptisms as of Circumcision . I doe so , and have justified these thing to bee true against your exceptions . You adde also , God commanded the one , but no where commanded the other ; which whether he have or no by good consequence , I leave the Reader to judge , by what is already spoken . I added in my Sermon , God seales to them presently , i. e. conditionally , as I have before shewed , and when they come to years of discretion , they stand obliged to the performance of it in their owne persons ; in the meane time Jesus Christ who is the surety of the Covenant ; and the surety of all the Covenanters , is pleased to be their surety : & this I illustrated from things done amongst men , thus , when severall parties stand obliged in the same bond , they may seale at severall times , and yet be in force afterward together , or even a child sealing in infancy , may agnize , and recognize that sealing , when they come to yeares of discretion , if then they will renounce it , as done when they understood not , they may free themselves , if they please , if they finde the former act a burden to them , so said I is it here , God is pleased to seale to infants while they are such , and accepts of such as seale on their parts , as they are able to give in their infant-age , expecting a further ratification on their part , when they are come to riper yeares ; in the mean● time affording them the priviledge of being reckoned unto his kingdome and family rather then the devils , if when they are growne men , they refuse to stand to this Covenant , there is no hurt done on Gods part , let them serve another God , and take their lot for the time to come . To this you answer , First , this is onely the spinning out the simile of a seale ; which whether it bee to the purpose or no , I as willingly as your selfe , leave it to the Reader to judge . Secondly , you say , it is very inconsiderate boldnesse in me● , to make every baptized person a Covenanter , for whom Jesus Christ is a surety ; when as the Scripture makes Christ the surety onely for his redeemed ones . I answer , it is very true that Jesus Christ is the surety onely of the elect , so farre as to performe all the conditions of the Covenant in them ; but he is also the surety of all visible Professors , aliquo modo , upon their condition of performing the Covenant ; looke in what respect your selfe will acknowledge Christ undertakes for visible Professors , as they are visible Professors , the same will serve my turne , and I shall ask no more . The fifth Objection was , that no benefit comes by such a sealing as this is . My answer was , The same which came to the infants of the Jews , who received the seale in their infancy . You answer , First , you allow not that expression , That God seales to every one that is baptized , he seales onely to beleevers , to whom be undertakes to make good his promise of writing his law in their heart , &c. And here againe you charge me with symbolizing with the Arminians , who make the Covenant of grace common to elect and reprobates , and left to every ●ans liberty to free themselves if they please , and so nullifie all . I passe by your scoffes , of my frivolous supposing of Chimeraes , and other such good language ; you have pretty well enured me also to receive the reproach of Arminianisme . As to the thing it selfe , I answer , was not Circumcision Gods signe and seale ? which by his owne appointment was applyed to all the Jews and Proselytes and their children , did it ingage God absolutely to every one of them to write his law in their heart , &c. And are not the Sacraments signa conditionalia , conditionall signes and seales ? and did any Orthodox Divine before your self charge this to be Arminianism , to say that the Gospel runs upon conditions ? I confesse it is Arminianisme to say any thing is conditionall to GOD , this I never asserted , but that the Gospell is both preached and by the Sacraments sealed to us upon condition of faith , will passe for orthodox doctrine , when you and I are dead and rotten . You adde that you doe not well understand that God required of the Jewes Infants to seale in their Infancy ; I reply , but I hope you understand , that the Jewes Infants were sealed in their Infancy , and by this they received not onely a priviledge to bee accounted as belonging to Gods family , but it also obliged them to the severall duties of the Covenant , as they grew up to bee capable of performing them . I added , secondly , God hath other ends and uses of applying the Seale of the Covenant to them who are in Covenant with him , then their present gaine , it is an homage , worship , and honour to himselfe , and it behooves us in that respect to fulfill all righteousnesse ; when Christ was baptized and circumcised hee was as unfit for the ordinance through his perfection , as children through their imperfection , being as much above them as Children are below them : your answer is , Baptisme is Gods worship , Paedobaptisme a wil-worship ; Christs Baptisme was of a transcondens nature , children are unfit for this ordinance , not because of their imperfection , but through defect of Gods appointment ; had God appointed it , there were no doubt to bee made of their fitnesse ; all this hath been considered and weighed againe and againe , and I desire not to burden the Reader needlesly . I added thirdly , the benefit and fruite of it at the present is great , both to the parents and to the children , to the parents whilst God doth thereby honour them to have their children counted to his Church , and under his wing , whilst all the other Infants in the world have their visible standing under the Prince , and in the kingdome of darknesse , and consequently while others have no hope of their childrens spirituall welfare , untill they bee called out of that condition , these need not have any doubt of their childrens welfare if they die in their Infancy , nor if they live untill they shew signes to the contrary , God having both reckoned them unto his people , and given them all the meanes of salvation , which an Infants age is capable of . You answer . First , all this passage is but dictates . Secondly , you say if I meane the unbaptized children of beleevers , doe belong to the kingdome of the devill , it is a harsh and uncharitable speech . Sir , I am glad to heare you give that censure upon your owne judgement , it is your judgement that all Infants even of Beleevers as well as Pagans though they may potentially belong to the kingdome of Christ , yet actually they belong to the Kingdome of the devill ; but for my selfe , I meant onely the children of Infidells , I doe not thinke that beleeving Anabaptists doe through their ignorance or errour put their children out of this priviledge . You demand further , What comfort doe I give more to beleeving parents that have their children baptized , then belongs to them , though their children were not baptized . I answer , if it bee not through the parents fault that their children be unbaptized , but onely by the providence of God , they may have the same comfort , yet I conceive it a greater inlargement of comfort to enjoy the visible Seale , an ordinance which they are capable of , and which God uses to blesse according to his good pleasure ; but I say when parents doe therefore not baptize upon this principle , that their children doe not belong to the Church of Christ , no more then the children of Turkes and Pagans , and consequently are without that pale , where ordinarily salvation is onely to bee had , it is easie to say that their comfort cannot bee so much as others : your selfe doe grant that this which I plead for is a comfortable condition if it could be made out , page 82. Whereas I added they need not make any doubt of their childrens welfare , if they die in their Infancy , &c. You answer , I speake like one who holds that Baptisme doth conferre grace ex opere operato : But why so ? when I ground it upon the Covenant , upon their capacitie both of the Seale and the inward grace , and yet leave all to bee done by God , who hath mercy upon whom hee will have mercy ; I said not that they may de fide bee assured of their salvation , but that they need not have any doubt , the same which may bee said of growne visible professors . I added , here is also much priviledge and benefit to children when as ( beside what inward secres worke God is pleased to worke in them ) they being members of the Church of Christ have their share in the communion of Saints , are remembred at the throne of grace , every day by those that pray for the welfare of the Church , and particularly in those prayers which are made for his blessing upon his ordinances ; here first you desire to know what I mean by a secret work which God is pleased to worke in them ; whether any thing , ex opere operato , or baptismall regeneration , I answer , I meant onely this , that God is at liberty , and may when her pleases let his grace accompany his ordinance : as for their being members of the visible Church , you deny they are so , and I have proved them to bee so . Lastly , I added , it is no small priviledge to have that Seale bestowed on them in their Infancy which they may afterward plead when they are growne , and came to fulfill the condition ; you answer , when , where and how Baptisme should bee pleaded , you doe not well conceive , it is not Baptisme that will yeeld a plea of any force either in the Court of earth or the Court of heaven , but the promise of God and the condition of faith in Christ , and you never knew any Saint that pleaded his Infant Baptisme , in such cases , as the Apostles plea lies for Rom. 8. 31 , 32. I answer , as it is a plea for visible professors all their dayes , so it is a plea for Infants , when they grow up upon the same condition , and though the promise and faith in Christ bee our best plea , yet Baptisme the Seale is no meane one , and you who say , that of old the influence of comfort from baptisme was very great , I hope did not intend to limit it to the present time of its receiving , but extended it to all cases , which may fall within the compasse of those things for which Baptisme was appointed to bee a Seale , and as long as it remaines a Seale , and why you should speake against the pleading of Infant Baptisme , when they come to fulfill the condition and to have the answer of a good conscience toward God , ( in which case the Apostle said Baptisme saves us ) I cannot tell , unlesse you think with the Anabaptists that Infant Baptisme is a nullitie , which if you doe , I pray you let us know it in your next . The last objection was to this purpose , If Infants being capable of the spirituall part will intitle them to the outward sig●● , why then doe wee not also admit them to the Sacrament of the Lords Supper , which is the Seale of the Covenant of grace , as well as the Sacrament of Baptisme ; and the rather because the Infants of the Jewes did eate the Passeover as well as they were circumcised ? My answer was to this effect , Infants in their infant-age are capable of the grace of Baptisme , that we are sure of , not sure that they are capable of the grace signed and sealed in the Lords Supper , wee know they may bee initiated into the Church , while they are Babes , not that they receive nourishment and augmentation . And I further adde , there was expresse order that Infants should bee admitted to the initiall signe , not that they should bee admitted to the other . To this you answer , This Argument is good ad homines against them who argue that to whom the Covenant belongs , to them the Seale belongs , and you say , this argument is confirmed by the practise and opinion of the ancients , who gave the Lords Supper to Infants for 600. yeers as well as baptisme . I reply , my Argument runs thus ; To whom belongs the Covenant , to them belongs the initiall Seale of the Covenant , not every Seale of the Covenant , and though the Lords supper bee a Seale of the Covenant , and succeed the Passeover as a Seale of that Covenant , yet neither the Passeover , nor the Lords Supper were appointed to bee initiall Seales ; and though Baptisme , which is the initiall Seale , serves to confirme the rest of the benefits of the Covenant , as the baptized grow capable of them , or are made partakers of them , yet the prime and maine use of it is to bee a Seale of initiation and reception into Covenant . As for what you adde of the ancients giving the Lords Supper to Infants for 600. yeeres , I have before answered to it , that it cannot bee proved to bee so generall a practise as the baptizing of Infants was among them , nor was it pleaded by any such Arguments , as they pleaded for Infant Baptisme ; Indeed in the African Churches about Cyprians and Augustines time , the Lords Supper was given to Infants , but I can finde no such generall practise of it as you would insinuate . Howbeit , I am glad that upon this occasion you acknowledge , that for the first 600. yeers Infants were baptized among the ancients , though I know not how this will agree with that which you have so fidently asserted before , that it was hardly knowne in the Church for the first 300. yeers . Whereas I added , that though baptisme and the Lords Supper are both of them Seales of the new Covenant , yet it is with some difference ; the first is for birth and entrance , the other is for food and growth ; you answer , this is a paradox to you , because if I make the entrance at the remission of sinnes , justification , &c. the Lords Supper which seales Christs death , seales the entrance into the Covenant , and Baptisme seales as well the pardon of other sinnes as of originall sinne ; and therefore this difference which I put of the one being a Seale for entrance , the other for growth , is a difference which the Scripture makes not . I reply , if this bee a paradox , your selfe have very often owned this paradox , in calling both Circumcision and Baptisme the Seales of our admission , and that by Baptisme wee are exhibited to bee members of Christ and his Church : which you yet never said the Sacrament of the Lords Supper was appointed to bee . And as for what you now adde that the Lords Supper sealing the death of Christ doth therefore seale our entrance ; I answer , it followes not , it seales indeed the whole Covenant in its due place and order , as our food is a witnesse that wee are alive , and is a meanes to preserve our life , but yet it must bee supposed that wee are first made alive before wee are capable of the benefit of our food . And whereas you jerke at that phrase of the Lords Supper sealing the growth and augmentation of the Covenant , as an unfit expression ; truely , I thought every child would have understood , that by nourishment and augmentation I meant nothing but the nourishment and growth of those graces of the Covenant , which the Covenant promiseth , and all are tied to seek after . As to that of the Jewes Infants eating the Passeover , I answered , there is no such thing mentioned in the books of God : It is said indeed that the severall families were to eate the Lambe , and if the family were too little to eate a Lambe , severall families were to joyne together , and that when their children should aske them the meaning of it , they were to instruct them about it , but not a word of institution appointing them to eate it , nor any example witnessing that they did eate it : You answer , All the males were appointed three times a yeere to appeare before the Lord , one of which was the Passeover , and at that time there was no other food to bee eaten , but unleavened bread and the Pascall Supper ; and you observe out of Ainsworth that every child that could hold his father by the hand , and could goe up from Jerusalem gates to the mountaine of the Temple , his father was bound to carry him up , to the end hee might catechise him in the Commandements , and they who went up were bound to keepe the feast . I answer , were the Jewes bound to carry all their Babes up with them to Jerusalem , or any of them , before they had understanding in those rites and mysteries ? and was there no food among them all that time , but the Sacramentall food ? were the uncleane and uncircumcised in their families to fast all that time ? produce any Scripture that witnesseth these ; you indeed quote two or three broken testimonies out of the Rabbins , who lived some hundred yeers after Christ , but not one text of Scripture , and yet even your Rabbins say no more then I am willing to grant , that when they could understand the service , they might partake of it ; nor doth the Gospell prohibite such young ones to partake of the Lords Supper , who are able to discerne the Lords body . I observe also that when a testimony out of a Jewish Rabbi seemes to make any thing on your side , you draw more confident conclusions from it , and fetch consequences further then you will allow mee to doe out of the holy Scriptures . The application of my Sermon you passe over , as not being argumentative ; onely in the first use you againe fall upon the comparison which I made betwixt Hazaels slaying the Infants of Israel , and the principles of the Anabaptists , in putting the children of beleevers out of the Covenant of grace , and this you aggravate to the utmost , calling it a false accusation , a fruit of passion , not of holy zeale : this also you fell upon in the very beginning of your treatise , where I answered , I compared not their intentions with his , but the fruit of their principles , casting all beleevers children , as much out of the Covenant of grace as they doe the children of Turkes and Pagans ; and this I am sure they doe , and your selfe joyne with them , who acknowledge no more promise for the children of beleevers , then for the children of Turkes , and leave them to have their actuall standing in the visible kingdome of the Devill . This I said in a spirituall sense was more heavy to the bowells of Christian parents , then to see their Infants slaine before their face , while in the meane time they might looke upon their Infants so dying , to bee within the pale of the Church , where salvation is ordinarily to bee found ; this I leave the Reader to judge of . Whereas you adde that this followes not upon the doctrine of Antipaedobaptisme that Infants are thus excluded , and that if to be within the Covenant of grace , bee rightly expounded , you exclude them from the Covenant of grace no more then I doe ; of the truth of this , without any needlesse repetition , I leave the Reader to judge by what hath been disputed betwixt you and mee ; if they find this assertion of yours to bee true , I give them leave to charge mee with the same rashnesse , false accusations , and passions , which here you powre upon mee ; if not , I am sure they will lay it all at your dore . I now come to your Epilogue , wherein you intimate , first , that you presume you have said so much against my Sermon , that you hope I see cause to consider more exactly of this businesse then I had done before , that I am not now so confident as I was , that this is Gods truth : I answer , as in the presence of the same great God to whom you and I both must give an account , I have seriously weighed what you have written , or any other who have come to my hands , with a full resolution not to shut my eyes against what light hee would cause to shine upon mee , and upon my most diligent study , accompanied with my weake , yet sincere and earnest prayers , I am more confirmed in it , and the more I have studied , the clearer it appeares unto mee . Secondly , you say you have endeavored to examine every thing of weight delivered in my Sermon , and what you could remember of Mr. Thomas Goodwins , and what Mr. Blake , or any other have written about this thing ; and I likewise have seriously weighed and not past over any thing of weight in this your Examen . Thirdly , you say you chose out my Sermon , because I am in print stiled the Antefignanus , the Ensigne-bearer ; a title which I neither deserve nor desire . Fourthly , you motion that all wee who have appeared in publique in this cause would joyne our strength together in a reply to this your Examen , that you might see the whole strength imbattel'd , that you might not be put to the reading of every Pamphlet . Truely Sir , this smells a little too rankly , thus confidently to challenge all men , not contented with Goliah to say , Give mee a man , that I might fight with him , but to defie a whole host , argues a little too much selfe-confidence . But for your satisfaction , here is my booke , you may try your strength against it , and though I find my impaired health and multitude of imployments is like to bee an apology for mee , from drawing this saw any longer , nor indeed is it needfull , there being no end of writing , all knowing that there is no controversie of faith , wherein learned and prejudiced men have not been able to write booke after booke against the truth , especially when they choose such a way of disputing as you have chosen ; However , I feare not but it will indure your uttermost opposition , and if my booke alone bee looked upon , as too poore a businesse , you see there are already two or three other bookes extant already , against you , and I am informed two peeces at least come out of New-England upon the same subject , your selfe being therein concerned ( for even thither have some sent your writings , and sufficiently in them , shewed your scorne of Mr. Thomas Goodwin , Mr. Vines , and my selfe , as our friends doe from thence write unto us ) you may take us all together , and then wee may goe for a pretty Army , and when you have done all you can , I doubt not but some will be found who will have leasure as well as ability to cope with you ; I onely desire you in your next not to goe on in this way of making wrangling exceptions , and seeking to slurre and blind what is written by your Antagonist , but by solid and cleare arguments , see if you can refute that which is asserted , and let your Reader also know as well what you would have , as what you would not have , and open your judgement to the full in this controversie , and shew whether you take Infant-baptism to be valid , or a nullity , and if you think it not a nullity , shew your grounds for it , why all this should be true , which you have thus far contended for , That Infants are no more to be accounted belonging to the Church of Christ then Pagans , and yet their baptisme should be valid , whether if any man should baptize a Turk or a Iew when he should be asleep , or by violence or any wayes against his own consent , this baptisme were not a nullity , and I know not what difference you make between the one and the other . If on the other side , you doe thinke it a nullity , then manifest how any at all can now be baptized , unlesse you will thinke that they may baptize others who are unbaptized themselves ; for my own part , I seriously professe , that supposing Infant-baptisme a nullity , I cannot understand how any in the world should this day be lawfully baptized , unlesse it can be made good that a person unbaptized himselfe may be a lawfull Minister of baptisme to others : for certainly untill the Anabaptists arose in Germany , all the baptized world were baptized while they were Infants ; and consequently the first Anabaptist was baptized by an unbaptized person , and so in conclusion we must all turn Seekers , and be content without baptisme , till Christ give some extraordinary Commission from Heaven unto some men to be Apostles in this businesse . Fifthly , you expresse the straights you are like to be brought into by the losse of your small stipend , as a consequent of this your Opinion . Sir , I am perswaded this is made up abundantly in that Honourable Society where now you exercise your Ministery ; and I beseech the Lord so to informe you in his truth in this particular , and to guide your Spirit , that you may no longer be a stumbling-block to others , nor others prove stumbling-blocks to you , that those good parts which God hath bestowed upon you , may for the time to come be employed in the most serviceable way , that both your worke and wages may bee with and from the Lord. Sixthly and lastly , you declare your willingnesse , either to have conference with me , to consult about a way of a brotherly debating of this point , or to receive other answer within the space of a month . What past betwixt your selfe and me in Conference , I have given the Reader an account of in the beginning of my Booke ; and in truth , I verily thought you would quietly have kept your Opinion as private to your self , which was the true reason why I medled with your Book no sooner ; as soon as it was published , I took my self bound in conscience to take it into Examination , and give this publike account of it ; since which time God hath been pleased to visit mee with sicknesse and infirmity of body , so that for a moneth or six weeks I could very little attend upon this task , and many other employments have compelled me to go through it , horis successivis , not being able to attend it many whole days without much interruption . Such as it is you now have it with you , and I make bold to say again , I am verily perswaded it is Gods truth which I maintain against you , and I fear not my account of this Work in the great day ; save onely I must ever acknowledge and bewaile those frailties and infirmities which cleave to whatever I put my hand unto . A Brief EXAMINATION OF Mr. TOMBES his Exercitation about INFANT-BAPTISM . YOur Exercitation might very well have been spared in this place , for any great advantage it is like to bring to your cause , but I am very glad it is extant , because all Learned men will by it plainly discern how mean and poor your Arguments are , when you come positively to assert , they will now finde that true which I said in the beginning , that your faculty is farre better in darkening , slurring , and plundering the Arguments of your Adversary , then in making good your owne . You have here impanelled a whole Jury , and would faine perswade a verdict of twelve men to stand upon record on your side , as having found Infant-Baptisme guilty of the crimes which you have laid to its charge : I shall very briefly examine what every one of them have said , and only run them over , partly , because there are lately extant two learned Treatises against it , written by Doctor Homes , and Master Geree , the first of them was published when my Book was almost half Printed , the other since ; but chiefly because almost every sentence in this your Exercitation which hath any strength is by yourselfe brought into your other Treatise , which you call the Examen of my Sermon , and there is already fully answered . Of your twelve Arguments , the first is not properly to be called an Argument against Infant-Baptisme , but is rather an answer to severall Arguments pretended to bee brought for Infant-Baptisme ; and upon this you bestow at least two third parts of your Exercitation , twice as much I nke and Paper upon the foreman of the Jury , as you doe upon the other eleven . Vnder the head of this first Argument , you have brought in no lesse then fourteen Arguments ( as you call them ) for the lawfulnesse of Infant-Baptisme , and then you undertake to answer them ; your self say truly of many of them , they make a number without strength ; and therefore as you have made a conquest of them , doe with your prisoners what you please , for I count them not worth the redeeming ; onely this I say , we have six or seven of your twelve , which I think all the world , and your selfe also , will grant to be taken Prisoners by us , if you please we will exchange them for the other , and then in the exchange we shall lose nothing , being assured yours are as weake and simple as it is possible for those to be which you have taken ; and for the rest of the arguments brought for Paedo-Baptisme , you have propounded them for ▪ your owne advantage , so set them downe as to make them best capable of the specious answers you bring unto them ; but I like not that an enemy should have the ordering of the Forces which hee meanes to fight against , you must give us leave to choose our own weapons , and Marshall our own Forces , and then you may try your skill and valour against them . Doctor Homes hath made his Annotations upon all the arguments which you have produced according to your owne method Mr. Geree hath chosen out onely those arguments which carry most evidence , and not troubled himselfe to examine every thing ; for my part , I humbly conceive that Infant-baptisme is not to be fetched from any one of these grounds singly , but is built upon the identity of the Covenant , Infants right to the Covenant , and the initiall seale ; and consequently though one Text may be a sufficient medium or Argument to prove some one or two of them , yet to make the evidence full , these ground● must not be separated one from another , but necessary recourse must be had to them all ; and if all your Arguments doe overthrow any one of them , either the Covenants being the same in substance , or infants right to the Covenant , or the Lords appointing an initiall seale to bee administred to all who are reputed belonging to the Covenant , I shall readily yeeld the cause , as I have often told you . All the trouble I shal put the Reader to , about this your first Argument , or rather your answer to Arguments , shal be to point him to such places in my book , where you have already prest the same things , and I have given an answer to them . The first Argument from Gen. 17. hath beene examined , Part 3. Sect. 1 , 2. and elswhere . The second argument taken from Baptism succeeding into the room of Circumcision , and Coloss . 2. 11 , 12 , &c. is examined Part 3. Sect. 9. The third argument from the priviledges of beleevers under the New Testament , is examined , Part 3. Sect. 11. 7. The fourth argument from Acts 2. ●8 . is fully examined , Part 3. Sect. 6. The fifth argument from 1 Cor. 7. 14. is examined , Part 3. Sect. 8. The sixth argument from Mark 10. 14. Matth. 19. &c. which also you put into severall shapes , is examined , Part 3. Sect. 15. The seventh argument from Acts 16. and severall other places which speake of baptizing of housholds , is examined Part 3. Sect 14. And in these severall places you have pressed whatever is of any seeming weight in this your Exercitation , and added many other things which the reader shall finde to bee examined in the places which I have pointed to , besides in severall other places of my Booke , where you have again and again repeated many of the same things . The other seven arguments ( as you call them ) I looke not upon as arguments , and therefore will not meddle with them ▪ some of the Scriptures mentioned in them , as , Exod. 20. 6. 1 Pet. 2. 9. &c. so farre as they have any use in this controversie , are also considered of here , and there in my Book , as the Reader may observe . Your second Argument against Infant Baptisme is fetcht from Mat. 28. 19. That which agrees not with the Lords institution of Baptisme , that is deservedly doubtfull ; But the rite of Infant-baptisme agrees not with the Lords institution of Baptism , Ergo. This argument hath received its full examination , Part 3. Sect. 13. and Part 4. Sect. 1. whither I refer the Reader , as not willing to trouble him with needlesse repetition of the same things . Your third Argument is taken from the practice of the Apostles , and John the Baptist , and runs thus , That tenet and practice which being put , Baptism cannot be administred as John Baptist and the Apostles did administer it , agrees not with the practice of John Baptist and the Apostles ; But the tenet and practice of Infant-Baptisme being put , Baptisme cannot bee administred as Jo. Baptist , and the Apostles administred i● ; Ergo &c. This you goe about to prove , because John and the Apostles baptized none but such as confessed sinnes , they required shewes of faith and repentance in all whom they baptized . This Argument relates wholly to matter of fact , wherein you put your selfe to prove a negative ; and therefore the argument can prove nothing , unlesse you can produce some one place at least out of the Scripture wherein it is said no Infant was baptized by them , or no other then such as you have mentioned ; but what you have here said about it is fully considered , Part. 3. Sect. 13. especially Part 4. Sect. 1. These three Arguments , which alone deserve to bee called ( if yet the first may be so called ) are fully examined in the places above-mentioned ; the rest of your arguments are so wholly inconsequent , that I wonder you should think them worthy or fit to face an Assembly of Divines , and expect that they should joyne their strength together to frame an answer to them ; when as I verily thinke they may all bee routed by the running pen of an ordinary Clerke in a few houres . Your fourth is taken from the next age after the Apostles , and stands thus in your book , Because Infant-baptisme cannot be proved that it was inforce or use in the next age after the Apostles ; Ergo , the tenet and practice of it is doubtfull . The major ( you say ) is manifest of it selfe ; for the minor you alledge Vives , and Strabo ; and ( say you , it is confirmed by examining of places brought to that purpose , & by continuing questions to the parties baptized in ages following , and other tokens from Councells , and Ecclesiasticall writers . I answer , First , to your Major , which you say is manifest of its selfe , I judge to bee most false , and a most dangerous position : is every tenet and practice doubtfull , which cannot be proved by historicall evidence to have been received and practiced in that age , whereof we have so few Records ? the procession of the holy Ghost , the propagation of originall sinne , and many other Tenets , I beleeve you will neither find mentioned in that age nor the next ; How would you have laughed at such a conclusion set downe by another ? And secondly , for your Minor , I answer 1. There were no Councells at all assembled in that age next to the Apostles . And 2. as for Ecclesiasticall Writers , I wish you would name them ; I beleeve you will find very few Writers of credit in that age , whose legitimate workes are transmitted to posterity . Thirdly , how do Vives and Strabo know what was done in the ages next the Apostles , when the eldest of them lived almost 800 years after that age ? the authority and skill of these two men hath been sufficiently spoken to , Part 1. Sect. 2. Fourthly , I wonder how the questions propounded in ages following to the baptized , doe prove that Infant-Baptisme was not in use in the age next after the Apostles . Your fifth argument runs thus , That which in succeeding ages in which it was in use , was in force first as a Tradition not written . Secondly , out of imitation of Jewish circumcision . Thirdly , without universall practice . Fourthly , together with the error of giving Infants the Lords Supper , and with many other humane inventions under the name of Apostolicall Traditions , that is deserv●dly doubtfull . But such was Infant-Baptisme in those ages , Ergo , &c. I answer , first , by denying your Major , the observation of the Lords day hath beene by some accounted a Tradition , others have said it is Jewish to keep any Sabbath at all , because Sabbath dayes were a shadow of things to come , but the body is Christ , what will you thence conclude against our Christian Sabbath ? And for what you say about the practice of it that it was not universall , I desire you to remember , that argumentum ductum a non facto ad non jus est absurdissimum ; may wee plead thus , such and such a thing was not generally observed , Ergo it was not a duty ? the boyes in the Schooles would stamp and hisse at such an inference ; from the dayes of Iosoua , to the dayes of Nehemiab , the children of Israel had not kept the feast of Tabernacles in Booths or Tents , which was about a thousand yeares ; was it therefore not their duty to have done it ? Dr. Hoylin in his History of the Sabbath , urgeth this very argument against the Lords day , in such and such Fathers days many did not observe the Lords day , many did tipple and dance upon the Lords day ; ergo the Lords day was not generally observed , and if it were not generally observed in those days , Ergo we are not bound to observe it . This kind of arguing is almost as wilde as that which the Schools call , a baculo ad angulum , my staffe stands in the corner , Ergo it will rain tomorrow morning . Your last Exception under this fourth argument is yet more strange , There were many other things went under the name of Traditions , which were meer humane inventions , Ergo Infant-baptism , which went under the name of a Tradition is also a humane invention . Shall I shew the naturall face of this argument in a glasse ; such and such men who went under the name of honest men were knaves ; Ergo all that goe ●nder the name of honest men are knaves . It is true , many things went in those dayes under the name of Traditions , which were but humane inventions , and it is as true that many points of faith , and other divine institutions went in the same ages under the name of Traditions , as I have made apparent , Part 1. Sect. 2. You see what a poore argument this would prove although your minor were true , though the things were as you set them downe ; but I have abundantly proved the contrary : I have shewed the Ancients received it as a Divine Institution , and upon such arguments as we doe , though some of them prest some corrupt grounds which we reject : and as for the universality of the practice of it both in the Greek and Latin Churches I have abundantly cleared it from all Objections you make against it : and you out of all your reading have not been able to produce one of the ancients , who either beld it unlawfull , or denyed that it was in use from the Apostles dayes . One or two indeed you bring who advised the deferring Infant-Baptism , as they did also the baptisme of grown men ; and some examples you produce of the children of Christians not baptized ( as you think ) in their Infancy ; to all which I have spoken at large , Part. 1. sect . 2. And as for what you alledge of their giving the Lords Supper unto Infants , I have denyed , and shall doe still , till you bring some evidence for it , that there was any such universall practise , indeed in the African Churches that errour did obtain in the days of Cyprian and Austin , but I finde no such generall practice of it ; however the Argument follows not , That it was their error to give Infants the Lords Supper ; Ergo it was their error to baptize Infants . Your sixth Argument runs thus ; that which hath occasioned many humane inventions , partly by which Infant-Baptisme it selfe may bee underpropt , partly the defect in the p●licy of the Church supplyed ; that is deservedly douhtfull ; But the matter i● so in the businesse of Infant-Baptisme : and here you bring in witnesses in Baptisme , Episcopall confirmation , the reformed union by examination , confession , before receiving the Lords Supper , Church-Covenant before the admission of Church-members into Church-fellowship , &c. I answer briefly , if by occasioned you meane that Infant-Baptisme hath exnaturâ rei given occasion to these things , I deny your minor , Infant-Baptisme is no more an occasion of these things in the Christian Church , then circumcising of Infants was an occasion of the like in the Jewish Church ; Infant-Baptisme may very well stand , and doth very well stand in many reformed Churches without such witnesses , without confirmation , or any other examination , confession , &c. before the Lords Supper , or other Church-discipline , then such as might bee in use to men though they were not baptized in their Infancy : but if by occasioned you meane not 〈◊〉 da●a , but 〈◊〉 temer● a●●●pta , that the corrupt mind of man hath thence tooke occasion for other errors and mistakes ; if you meane that which hath thus ●●casioned many humane inventions is doubtfull , then I deny your major : there is scarse any common place in the body of Divinity but hath occasioned humane inventions , the Lords Supper hath occasioned kneeling at the Sacrament ; and that hath occasioned suspension , excommunication , separation ; what will you thence conclude against the Lords Supper ? Ergo , the Lords Supper is a humane invention ? Your seventh , eighth , and ninth Arguments are but so many branches or rather so many repetitions of your sixth Argument , possibly you have thus divided them that you might make up a whole Jury . And the selfe same answer serves them as was given to the other ; I will conclude as strongly against you , out of your owne premisses thus ; Antipaedobaptisme hath occasioned many errours , many abuses and faults in discipline , divine worship , and conversation of men , together with many unnecessary disputes , fostering contention onely : Ergo , Antipaedobaptisme is what you please to all Infant-baptisme : I leave out that passage onely in the major of your ninth Argument , viz. which cannot bee determined by any certaine rule , because therein you doe very heartily beg the question . Your tenth argument is framed thus ; That in the midst of the darknesse of Popery , the same men who opposed invocation of Saints , Prayer for the dead , adoration of the crosse , and such like , opposed also the baptizing of Infants , and here you bring in Bernard his 66 ▪ Sermon upon the Canticles , and his 140. Epistla against Henry the Heretick ( as you call him ) and Cluniacinsis against Peter de Bruis and Henry ; also a passage out of Ostander , accusing the Albingenses ●s consenting with the Anabaptist● . To which I answer , first , I deny the consequence , because they opposed invocation of Saints , prayer for the dead , &c. and also opposed Infant-Baptisme ; Ergo , the last is an errour as well as the first : for the same men have opposed Popery and the Sabbath , the same men have denyed Prelacy and the blessed Trinitie : Is it not possible for the same man to oppose a multitude of cursed errors , and yet to oppose some one blessed truth ? Secondly , I also deny your minor ; they who thus opposed invocation of Saints , &c. did not oppose baptisme of Infants : Bermgarius , the Waldenses , Albingenses , Wickluites , Hussites , and others are indeed slandered by some of their adversaries , as if they denyed Infant-baptisme , but are cleared out of their owne confessions ; as I have made abundantly manifest , Part 2. Sect. 2. What under the head of this tenth Argument you mention out of Tertullian , and Gregory Nazianzen hath beene fully confidered of , Part 1. Sect. ● . Your eleventh Argument runs thus ; The asserters of Infant-baptisme little agree among themselves upon what foundation to build Infant-baptisme : some from universalitie of divine grace , some from necessitie of Baptisme to salvation , some from the promise of the sureties , some from the faith of the Infants , some from the faith of the next parents , Ergo , What ? what conclusion can you make from this : The Antipaedobaptists reject the Baptisme of Infants upon severall grounds : some because Infants have no sinne , some because they have no more to doe with the Covenant of grace , then the Infants of Turkes ; some because Infants are not capable of grace , some because they are unbeleevers , some because we cannot know whether they have grace or no , will you therefore say Antipaedobaptisme is to bee rejected ? So for the Lords day , fome pleade it upon one ground , others reject that ground , and plead it upon another , have therefore none of them hit upon a right ground ? the like may bee said of many other points both of faith and practise in Christianitie ; the utmost that can bee collected from mens different grounds in pleading for such or such a truth is , that God hath not left that truth so cleare as possible he hath done others wherein there is a greater consent : but to collect that therefore the opinion is to be rejected , is a strange consequence . I add farther that almost all , both ancient and moderne , doe agree in the argument from Circumcision to Baptisme , which necessarily implies our Covenant to be the same with theirs , our Infants right to be the same with theirs , and our Sacrament of Baptisme to be the same with theirs of Circumcision as to the use of an initiall Seale . Your twelfth and last Argument which brings up your reere , which you call a weighty reason , runs thus : Because Infant-Baptisme seemes to take away one , perhaps the primary end of Baptisme , viz. that it should bee a signe that the baptized shew himselfe a Disciple , and confesse the faith in which hee hath been instructed , and this you prove from Iohn the Baptist and other passages in the New Testament , which put Baptisme for Doctrine , from the forme of Christs institution , and by the use of Baptisme in the initiating of Proselytes , and hence you collect that Baptisme doth not onely confirme a benefit , but signifies also a profession made . To which I answer : This Argument how weightie soever it bee , is but a branch taken from your second argument out of Mat. 28. and from your third argument from the practise of John and Christs Apostles , and is but a Crambe of what you have often prest before , and hath received its full answer , Part 3. Sect. 13. and Part 4. Sect 1. and I adde further , that even that which your selfe here sets downe , gives a full answer to your own Argument , for you say that a Sacrament is not only a visible signe of an invisible grace , ●r appointed to signifie only a divine benefit , but it likewise serves to signifie his dutie who receives the Sacrament : It signifies a profession made , as well as confirmes a benefit ; for doth it not thence necessarily follow that the Infants of the Jewes made by their Circumcision a profession , as well as received the signe of a benefit ? and that therefore the Baptizing of Infants doth not frustrate that end of initiating them to bee Disciples or Professors ? And that which you adde of the use of Baptisme in the initiating of Proselytes into the profession of Judaisme , is as full to the purpose as can bee to prove what I affirme : for wee know from all the Authors who write about it , that Infants as well as growne men were initiated into the profession of Judaisme by the rite of Baptisme . In the last place you shut up your Exercitation with a discourse about the Devills indenting with witches to renounce their Baptisme , as if some would thence argue that Infant-Baptisme is good , because the Devill would have them renounce it : but you , who it seemes know the Devills mind in it , say the true reason why hee requires witches to renounce their Baptisme , is not because the Baptisme is good in respect of the administration of it , but because the faith mentioned in the forme ●f Baptisme is good ; for my owne part , I am so little acquainted with the Devills practise in it , and see so little strength of Argument for or against Infant-Baptisme from the trading betwixt the Devill and the witch , that I intend not to meddle with this Argument 〈◊〉 from h●ll , I rest contented with those which I find in the ●●●ke of God. FINIS . A Table of Authors cited or vindicated , and other materiall things cited in this Treatise . A ABraham , th● Covenant with him no more mixt then with us , p. 97. Pros●lytes were his seed , 100. So were civill Justiciaries reputed , p. 101 , 104. Adeodatus why not baptized in his infancy , p. 48. Alipius why not baptized in his insan●y , Ainsworth , p. 171. Albigenses●o ●o An aboptists , p. 64. An abaptists not like the Non-conformists , p. 72. Their ancient errours newly sprung up again● , p. 73. Opposed Magistr●cy , p. 75. P●● no difference between Infants of Christians and Turkes , p. 86 , 87. Aretius vindicated , p. 175. Proves Baptisme to succed Circumcision by the An●ionts , p. 176. Athanasius mentions Infant-baptisme , p. 20. Augustin● vindicated , p. 43. &c. Why 〈◊〉 baptized in his infancy , p. 46 , 47. B Ball vindicated , p. 6. Baltazzar Lydius , p. 64. Baptisme called a new 〈◊〉 by th● Scripture ; and the Anci●●●s , p. 1● . Anci●ntty deferred , p. 22. Salvation may be obtained without it , p. 52 , 5● Whether it may be repeated , p. 67 , 68. Succeeds Circumcision , p. 164 . ●●rallelled with it , p. 145. In use among the Iews , and applyed to Infants as well as ●● men , 170. How it may be pleaded , p. 239. Beza cited against his owne judgement , p. 147 , 150. Bal●●mon 〈◊〉 , p. 31 , 32. Bayne vindicated , p. 101 , 102 ▪ Berengarius no Anabaptist , p. 65. C Catechumeni , p. 50. Chrysostome not baptized in hi●●●fancy , p. 27. vindicated , p 177. Circumcision ; women not capable of it , p. 93. Seales the spirituall part of the Covenant , p. 98. Baptisme s●●ceeds if , p. 164 . ●ar a●●●led with baptisme , p. 145. Why Christ 〈…〉 circumcised and baptized , p. 168. Why Jewes infants circumcised , p. 1●● . How the Jews received it , p. 1●● . Christianity how is may bee called ●● birthright , p. 119. Chamler often ci●ed to 〈◊〉 purpose 〈◊〉 . Against hi● own● judgment , p. 144. Constantine M. why not baptized in his infanty , p. 25. Cotton vindicated , p. 114. 〈…〉 Mr. Rutherford reconciled , p. 123. Cyprian vindicated , p. 38. &c. Covenant and Seal connected together , p. 89. What is meant by being in the Covenant , p. 89. Covenant of grace alwayes 〈◊〉 and the same , p. 97. Infants taken into the Covenant with their Parents , p. 105. Men may bee under is severall wayes , p. 106. Priviledges of them who are under the externall Covenant , p. 108. Anexternall right to it proved , p. 140. The promise in it not peculiar to Abraham p. 127. D Disciples , What it is to make Disciples , p. 212 , 213 , 214 , &c. E Epiphanitis mentions infant-baptisme , p. 21 , 45. F S●e● of Flesh what , p. 104. G Goodwin vindicated , p. 143. Grotius not to bee relyed on about infant-baptisme , p. 29. Misreports the Greek Church , p. 32 , 33 , 34. Gospel how conditionall , p. 236. H Hacket his Story , p. 72. Henricus Stephanus mis-retited , p. 151. Holinesse derivative and inherent not ●pposed , p. 142. Fedrall holinesse assented by the Ancients , p. 148. I Infants taken into covenant with their Parents , 105. of beleevers left by Mr. Tombes to be under the Devils kingdome , p. 112. Why Jewish Infants circumoised , p. 180. Whether Infants may be said to bee beleevers , p. 231. Ought to be baptized though we know not that they have grace , p. 232. How their Baptisme is commanded in Matth. 28. p. 207. Capable of the grace whereof Baptisme is a signe , p. 219 , 224 , 226. Infant-baptisme , Antiquity of it vindicated , p 7 , &c. p. 44 , 45. Episcopacy not so ancient as it , p 8. Why some Ancients speake not of it , p. 19. Athanasius , p 20. And by Epiphanius , p. 21 , 45. Not dispre●ed because of questions put to the party that was to be baptized , p. 21. &c. Grotins not to be relyed upon in it , p. 29. The Greek Church received it , p. 32. Asserted by Tertullian , p. 35. And Cyprian , p. 38 , 39. &c. By Augustine , p , 43. &c. By Fulgentius , p 50 How it is called a Tradition , p. 44. Why not mentioned in Councels before that of Carthage , p. 49. Still acknowledg●d in the Church , p. 63. The rejecting of it not the way to Reformation , p. 76. Examples of it by consequence , p. 218. Not a Will worship , p. 195 , 225. Benefits of Infant-baptisme , 236. No occasion of humane inventions , &c. 253. John Baptist initiated to the Christian Church , p. 171. Irenaus●ind ●ind indicated , p. 10 , 11 , 12. Justine Martyr vindicated , 9 , 10. L Ludovicus Vives examined , p. 37 , 38. Lords-day , p. 80 , 81 , 82. Proved by consequence from the Sabbath , p. 205. Comparison between evid●nce for it , & Paedo-Baptisme , p. 81 , 82. Lords Supper not eaten by unbaptized persons , p. 167. not by Infants , p. 240. N Nazianzen vindicated , p. ●8 . not baptized in his Infant , p. 26. Nation when it is to bee reputed Christian , p. 211. Neocaesarean Councell vindicated , p. 30 , 31. O Origen vindicated , p. 15 , 16 , 17. P Parents beleeving are roots of their children . p. 142. Passeover , our Sacrament comes in stead of it , p. 203. Priviledges ours , not straitned , but enlarged , p. 185. A great abridgement of them to have our children left out of the Covenant , p. 193. Photius Patriarch , p. 33. Q. Questions put to the baptized disprove not baptisme , p. ●1 . ●ay they prove it , p. 52. R Rogers vindicated , p. 5. S Selden , p. 170. Strabo examined , p. 37. Sacrament what it seales absolutely , and conditionally , 117. How they are Seales , p. 201. our rule in administring them , p. 233. how we may argue from Jewes Sacraments to ours , p. 198. 201. T Tombes his way of reasoning , p. 3. 105. 125. 134. Vnjustly charges the Assembly , p. 79. thinkes some may be saved out of the communion of the visible Church , p. 88. He joynes with 〈…〉 Circumcision to bee a seale of any thing , p. 183. makes it a priviledge not to have Infants baptized , p. 187. He makes the Covenant Heb 8. to be the Covenant of workes , p. 188. Misinterprets the 2 Cor. 3. 10. p. 188. Leaves all Infants of beleevers to bee under the Devills 〈◊〉 , p. 112. Symboliz●th 〈◊〉 Arminius , p. 144. compares Priest ▪ and Ministers to 〈◊〉 purpose , p. 108. 〈◊〉 his own● opinion ●●●nfants condition , p. 238. Tortullia● speak● for Infant-Baptism , p. 35. Talmud , p. 171. V Vines vindicated , p. 73. Usher de successione Chr. Eccles . p. 64. 65. Vo●●●i 〈◊〉 p. 68 , 69. W Waldenses , p. 64. no Anabaptists , p. 65. History of Waldenses , p. 64. Women not capable of Circumcision , p. 93. how Circumcised in the men , p. 94. if they had not been esteemed as circumcised they could not have eaten the Passeover , 96. Errata . PAge 1. 10. Line 11. read , you will not doe , p. 144. l. 34 for where r. were p 145. l. 35. r. thrasi . p. 157. l. 23. dele not , p. 164. l. 22. ● sequitur , p. 166. l. 5. r. 〈◊〉 . p. 167. l 6. r. Catechumeni , p. 173 l. 3. r. impure to you a sense , p. 175. l. 〈…〉 , ● 176. l. 13. 1. 〈◊〉 , 1. 16. r. tempore , p. 178. l. 38. r. fa●●●u● , p. 191. l. 33. for That r. But , p 199. l. 1. dol● comma after omnibus , p. 213. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 213. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 222. l. 7. ● as for ●a . p. 226 l. 19. 〈◊〉 Baptisme and prayer all one , r. baptizing into the name of the Father , S●nne and holy Ghost , and prayer all one , l. 22. for , his Baptisme and prayer was all one ▪ read , that Ananid● his baptizing Paul into the name of Christ , or into the name of the Father , Some and holy Ghost , and Pauls calling upon the name of the Lord , was all one . Notes, typically marginal, from the original text Notes for div A89563-e280 Jude 3. Mr. John Goodwins answer to Mr. Edwards Ga●gr . p. 20. Psal . 76. 3. James 1. 20. Psal . 25. 9. Notes for div A89563-e940 Reply to the Preface . Sect. 2. Reply to the Historical part , vindicating the Antiquity of Infant Baptism . Justine Martyr , or the Treatise under his name vindicated . Hoc Ecclesia semper habuit , semper tenuit , hoc a majorum fide accepit , hoc usque in finem per severanter custodit . Aug. Serm. 15. de verbis Apost . Iust . Mart. qu. 56 P. 5. Irenaeus testimony vindicated . Trithem . P. 6. Answ . Just . Mart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dionys . Areop . Hierarch . ca. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Sab , & Circumcis . Basil . exhortatione ad baptismum . Lib. de initiandis ca. 2. P. 6. Mr. Mede . P. 6. Ezek. 37. De resur , ca. 31. Origens Test . vindicated . Hierom ad Pammachium . Ruffini peroratio in Ep. ad Rom. He contracted it halfe in halfe . Ruffi . praefat . a● Rom. Epiph. in s●ne operis . Ign. ep . ad . Hier. Greg. orat . 40. in Bapt. Nazian . vindicated . P. 8. P. 9. Vide Clem. Alex . paedagog . Athan. dicta & interpretatio Script . qu. 94. Athanasiu● gives testimony to Infant Baptism . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. qu. ad Antioch . 114. P. 4. Athan. ad Antioch . qu. 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephiphan . contr . Cerinthianos . Epiphanius owned the argument from Circumcision to Baptisme . The questions put to the Baptizes , disprove not Insant-Baptisme . Paedag. Of old some defer'd their owne Baptisme , as well as their Infants . Vbi prius . Euseb . de vit . Const . lib 4. Vbi prius . Aug. Confes . 1. 11. Orat. 40. Sozom. 4. 38. Theod. 4. 14. Gen. 17. Constantines Bap. no Argument that Infants were not then baptized . Nor Gregory Nazianzen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Socr. 4. 21. Soz. 6. 16. Greg. vita . Orat. 40. Nor Chrysost . Socr. hist . 5. 2. Siz . 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Orat. ad viduam juniorem . Grotius not to be rel●ed upon in this point . Rivet . Apol. provera pace Ecclesia contr . votum Grotii . Rivet . exam . animad . Grotii . Grotii votum pro pace Eccles . ad articulum 9. P. 9. 10. The Councell of Neocaes . not against baptism of Infants . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Con. 6. Con. Neocaesariensis . Proles baptizari non solere● nisi propria vo untate , et professi●ne . P. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 10. The Greeke Church misreported by Grotius in this point . Phot. patriarch . Covel . anno , as some , 845. as others , 849. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tib. 1. de fide ca. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Carth. ca. 14. Tert. de Bapt. c. 18. In Tertullians dayes Infants were baptized . ●ert . de Anima , c. 13. Cyprians testimony vindicated . P. 10. Cyprianus non novum aliquod decretum condens , sed Ecclesiae fidem firmissimam servans , &c. Aug. Ep. 28. ad Hier. Vestigium infantis in primis parus sui diel us constituti mundum non dixisse Ath. de Sab. & Circumcis . Orat. 40. P. 11. Lib. 4. c. 22. contr . Donat ▪ P. 12. P. 12. Augustine vindicated . Soz. 7. 12. P. 14. Other ancient testimonies for Infant baptism . Soz. 7. 19. Soz. 1. 17. P. 1 ● . Augustines baptism , no argument that Infants were not then baptized . Aug. C●nf . l. 1. c. 11. ille nondum erediderat . Confess . 9. 9. Poss●d . de vita Aug c. 1. Conf , 4 3. Conf. 1. 11. Nor his sonne Adeoda●us . Conf. 9. 6. Conf. 6 7. Conf. 7. 19. Nor Alipius . Pag. 14. Fulgent ▪ de fide ad Petrum , ca. 30. Pag. 15. Pag. 16. Chapter 23. Reply to Sect. 1. Answ . Reply to Sect. 2. Answ . Answ . That the middle times between the Fathers and Luther were for Baptizing Infants . Answ . Vsher de successione , cap. 6. Sect. 1● . 17. Cap. 8. Sect. 34. Cap. 10. Magdeburg●en● . 12. Cap. 8 col . 1●06 . Baltazzar Lidius , Tom. 2. Pag. 285. &c. History of the Waldenses . lib. 1. cap. 3. p. 10. Lib. 1. cap 4. pag. 15. Lib. cap. 6. pag. 43. Tom. 3. Tit. 5. cap. 53. Vsher de Success . cap. 7. Sect. 37. Berengarius cleared from Anabaptisme . Waldenses , Albigenses , &c. cleared from Anabaptisme . Vsh . ubi supr . ca. 8. Sect. 34. Jos . Vicecom . Obser . Eccl. Vol. Lib. 2. cap. 1. p. 103. To Sect. 3. To Sect. 4. Answ . Vide Vossii Theses de Anabaptist . R●asons against rebaptization of such as are rightly baptized . Answ . Act. 19. 5 , 6. vindicated from favoring rebaptiztion . Vid. Vossii Theses de Baptismo Johan . pag 402. &c. To Sect. 5. Answ . The old Nonconformists in Qu. Elizabeths days , pleading against Episcopacy and Ceremonies , il compared with the Anabaptists in Germany . To Sect. 6. Answ . To 1 , 2 Mr. Vines vindicated . Almost all the Errors of the Germane Anabaptists , lately drunke in in England . Mr. Dury . To 3. 4. 6. 7. To Sect. 7. Answ . 2. Answ . Sect. 8. To Sect. 9. To Sect. 10. Defence of the third part of Sermon . Reply to Sect 1. Of the connexion betweene the Covenant , and Seale . The consequence of the argument made good . Reply . The consequence proved by Mr. Tombes owne principle . Answ . to Melchisedeck , Job . and ●et . And to Infants under eight dayes old . Women not capable of Circumcision . Women circumcised in the men , vindicated . Circumcised not put for the major or nobler part . Gal. 2. 8. Reply . No warrant for women to eate the Passeover , unlesse they were to bee esteemed circumcised . Reply to Sect. 2. The Covenant of grace always one and the same . The Covenant with Abraham no more mixt for substance then the Covenant with us . Circumcision sea●ed the spirituall part of the Covenant . Proselytes were Abrahams seed . This is not to joyn with Arminius . Mr. Bayne of of my judgement , That civill justiciaties were called Abrahams seed . Bayne in Ephes . p. 138. cap. 1. 5. Mr. Tombes joynes with Servetus . Mr. Blake vindicated . Phil. 3. interpreted . What meant by seed of the flesh . Reply to Sect. 3. Infants taken into Covenant with their parents . Reply . The sence of this second proposition cleared . Men may bee under the Covenant severall wayes , some spiritually , and some under the administration onely . Great priviviledges belong to them who are under the externall Covenant . Gen. 6. 1. Deut. 14. 1. Gal. 3. 26. Rom. 9 4. Rom. 3. 1. John 8. 17. Deut. 33. 4. Psal . 147. 20. John 4. 22. An externall right to the Covenant proved . Rom. 11. This proved from Mr. Tombes owne principles . Mr. Tombes leaves all Infants of beleevers to be under the visible kingdom of the Devil actually . Mr. Cotton vi●dicated . Tombes●●deavours ●●deavours to 〈◊〉 a sense upon this Proposition , never intended by 〈◊〉 not owned by mee . What the Sacrament seales absolutely , and what conditionally . How Christianity may bee called a birth-right . Rom. 2. 〈◊〉 . To Sect. 5. Comparison betweene Christs kingdom and other kingdoms , vindicated . Mr. Rutherford and Mr. Cotton reconciled . Io Sect. 6. Vindicating Act. 2. 38. 39. as a proofe of Infants of beleevers to belong to the the Covenant of grace . Mr. Tombes his method of answering . Mr. Tombes his art in multiplying senses . The p●ame sense & scope of this argument opened and vindicated . The promise given , I will be thy God and the God of thy seed , not peculiar to Abraham , Isaac and Jacob , proved by three Arguments . Deut. 30. 6. Esa . 44. 2 , 3. Esa . 59. 21. These places vindicated . Mr. Tombes his exceptions against this argument answered . 1 Exception . Answer . 2 Exception . Answ . 3. Exception . Answ . To Sect. 7. Rom. 11. 6. &c. vindicated . Joh. 15. 2. proves the interpretation to be true . Derivative and inherent holinesse not opsed . Beleeving parents are roots to their children . Mr. Goodwin Vindicated . Children follow the Covenant condition of their parents . Mr Tombes symbolizing with Arminius his expounding Rom. 11. To Sect. 8. 1 Cor. 7. vindicated . Chamier often cited to no purpose . And against his owne judgment . Cham. Panstrat . Cathol . Tom. 4. lib. 3. ca. 10. Beza cited by Mr. Tombes contrary to his owne judgement . Tertullian and Athanasius expound this Text for sederall holinesse . Mr. Tombes his interpretation of this Text overthrowne by eight Arguments . 1 Argument vindicated . Deut. 23. 2. vindicated . 1. Thess . 4. vindicated . Beza not interprets this Text as Mr. Tombes would seem to make him . Hen. Steph. misrecited . 1 Cor. 7. 34. mis-interpreted by Mr. Tombes . 1 Tim. 4 5. vindicated . 2 Arg. vindicated . Argument 3. vindicated . Argumen● 4 5 Arg. against Mr. Tombes interpretation . 6 Argument . 7 Argument . Mal. 2. 15. expounded and vindicated . ● Argument . The true interpretation vindicated from Mr Tombes exceptions . 1. Exception . 2. Exception . Answ . 3. Exception . Answ . 4. Exception . Answ . 5. Exception . Answ . 6. Ex●●ption . Answ . 7. Exception . Answ . 8. Exception . Answ . Conclusion 3. Baptisme succeeds Circumcision . Wherein Baptism and Circumcision are parallel by God himself . Exerc. p. 30. Mr. Tombes exceptions answered . Vnbaptized persons may not eate the Sacrament of the Lords Supper . Compatison of Priests , and Ministers brought in by Mr. Tombes . To no purpose . Why Christ was Circumcised and baptized . Col. 2. 8 , 9 , 10 , 11. Vindicated , to prove Baptisme to succeed Circumcision . Baptisme in use in the Church of the Jewes , and applied to Infants as well as growne men . Proved from Mr. Selden . Maimonides . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Talmud . Johns Baptisme initiated into the Christian Church . Mr. Tombes Exceptions . Answ . 1 Exception deserves no Answer . 2 Exception answered before . 3 Exception answered . 4 Exception answered . 5 Exception answered . 6 Excep . Answ . 7 Excep . Answ . 1 P●● 3. 21. ● Excep . Answ . Mr. Tombes exception against Colos . 2. answered . Aretius alledged by Mr Tombes , as if for him , who is expressely against him . Ancient Authors cited by Aretius to prove that Baptism succeeds Circumcision . Just in Martyr contra Tryph. Athan. in Luc. ●●nia mihi tradita . Epiphan . contr . Iip●cureos . Idem contra Ce●●nthu●n . Aug in Epist . 1●8 . In Epist . ad Dardanun . Vide Rive● . in Gen. 17. Chrysostome cited by Mr. Tombes , is against him . Mr. Tombes his reason , why baptism is there named , confirmes my interpretation . The descant of Mr. Tomber upon this Text at the end of his book briefly examined . 4 Conclus . vindicated . Why Infants of Jewes were circumcised . Mr. Tombes grants what is in controversie . How the Jewe● received circumcision . Mr. Tombes by consequence denies circumcision to be a Seale of any thing . 5 Conclusion vindicated , our priviledges nor straitned but inlarged . Our spirituall priviledges how inlarged . Mr. Tombes makes it a priviledge not to have Infants baptized . Mr Tombes makes the Covenant , Heb. 8 to bee the Covenant of Works , erroneously . 2 Cor. 3. 10. mis-interpreted by Mr. Tombes . Gal. 3. 27 , 28. opened . Distinction of Proselyres of the Gate , and of the Covenant , helps not Mr. Tombes . A great a bridgment of our priviledges to have our children left out of the Covenant . Sect. 12. Ans . to the maine Objection . The command of Circumcision reacheth us by analogy . Chamier de Sacramentis , Vet. T●st . cap. 1. Ames . Bellar. Ene●v●de Sacrament . in genere . 1 Cor. 10. 3 , 4. explained . Ephes . 6 1 , 2. explained . The same Argument which is good by consequence for our Sabbath , is good for Infant-Baptisme . The rest of Gods commands to Abraham , teach us . Sect. 13. Mat. 28. A command for Infant Baptisme by consequence . Esay 19. 24. explained . What it is to make disciples . Acts 15. 10. explained and vindicated . Sect. 14. Acts 2. 39. holds forth a command for Infant Baptism by good consequence . Examples of Infant Baptism by good consequence . Sect. 15. Argu. 2. Infants are capable of he grace whereof Baptisme is a Seals . Mark 10. vindicated from Mr. Tombes exceptions . Bella● . lib. 1. de Baptismo , cap. 8 Sect. 1. Answers ●o Objections against Infant-Baptisme . Object . 1. From Mat. 28. Answers to othe petty Arguments of Mr. Tombes out of Mat. 28. Sect. 2. Object . 1. Infants are unbeleevers , ergo , not to be baptized . Answ . Sect. 3. Object . 3. We know not what Infants have grace , ergo we may not baptize any . Answ . Sect. 4. Object . 4. Infants cannot Covenant , or promise for themselves . Answ . Sect. 5. Object . 5. No benefit comes of Infant-Baptisme . Object . 6. Then also Infants may receive the Lords Supper . Sect. 7. Of the comparison between Hazaels crueltie to Infants and the principles of Anabaptists . Sect. 8. Answer to the Epilogue . Notes for div A89563-e42750 Arg. 1. Answ . Arg. 2. Answ . Arg. 3. Answ . Arg. 4. Answ . Arg. 5. Nehem. 8. 17. Arg. 6. Answ . Arg. 7 , 8 , & 9. Answ . Arg. 10. Answ . Arg. 11. Answ . Arg. 12. 
A57667	----	Pansebeia, or, A view of all religions in the world with the severall church-governments from the creation, to these times : also, a discovery of all known heresies in all ages and places, and choice observations and reflections throughout the whole / by Alexander Ross. Ross, Alexander, 1591-1654. 1655 Approx. 1576 KB of XML-encoded text transcribed from 346 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A57667 Wing R1972_pt1 Wing R1944_pt2 ESTC R216906 13133793 ocm 13133793 97888 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57667) Transcribed from: (Early English Books Online ; image set 97888) Images scanned from microfilm: (Early English books, 1641-1700 ; 749:28) Pansebeia, or, A view of all religions in the world with the severall church-governments from the creation, to these times : also, a discovery of all known heresies in all ages and places, and choice observations and reflections throughout the whole / by Alexander Ross. Ross, Alexander, 1591-1654. Haestens, Henrick van. Davies, John, 1625-1693. The second edition, enlarged and perfected ; to which are annexed, the lives, actions, and ends of certain notorious hereticks, with their effigies in copper plates. [30], 544, [10], [22], 78, [2] p. : ill., ports. Printed by T.C. for John Saywell ..., London : 1655. First edition, London, 1653. Added t.p. and separate paging ([22], 78 p.): Apocalypsis, or, The revelation of certain notorious advancers of heresie ... London : Printed by E. Tyler for John Saywell, 1655. "The lives ... of certain notorious hereticks" (pt. 2), is sometimes attributed to H.L. van Haestens. Pt. 2 was translated by John Davies from the Latin, Apocalypsis insignium aliquot haeresiarcharum, 1608. Pt. 2 deals largely with the Anabaptists. Advertisement: prelim. p. [18] and p. [12] in fourth grouping. Marginal notes. Includes indexes. Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church history. Religion -- Early works to 1800. Anabaptists. 2003-09 TCP Assigned for keying and markup 2003-09 Aptara Keyed and coded from ProQuest page images 2003-10 Mona Logarbo Sampled and proofread 2003-10 Mona Logarbo Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion ΠΑΝΣΕΒΕΙΑ : OR : A Vievv of all Religions IN THE WORLD : With the severall Church-Governments , from the Creation , to these Times . Also , a Discovery of all known Heresies in all Ages and Places : And choice Observations and Reflections throughout the whole . The second Edition , Enlarged and Perfected , BY ALEXANDER ROSS . To which are annexed , The Lives , Actions , and Ends of certain Notorious Hereticks . With their Effigies in Copper Plates . 1. Thess. 5. 21. Omnia autem probate : quod bonum est , tenete . IS printer's or publisher's device LONDON , Printed by T. C. for Iohn Saywell , and are to be sold at his Shop , at the sign of the Grey-hound in Little-Britain , without Aldersgate . 1655. The Booksellers Advertisement to the Reader . IT is the greatest justice in the world to be just to the dead , since they , if injured , cannot be their own Compurgators , and that is it hath obliged me to use that tendernesse to this great Author , who , to the regret of all learned , hath so suddenly left this world . His great pains in the dilatation of this Book , are easily seen by the bulk of it , nor had the Epistle and Preface escaped his second thoughts , had not the lease of his life expired so soon as it did . And therefore I have not ( which is the arrogancy of too many ) presumed to make any diversion , or alterations in either , but rather have thought it just to let them passe in this , as they did in the first Edition , that is to say , in his own words . For had I been unjust to the Author in this respect , I had withal been guilty of as great an injury to the worthy Gentleman ( though not of my acquaintance ) to whom he was , when alive , pleased to dedicate it ; since I cannot but hope that he will continue the same tendernesse & indulgence towards the Orphan , as he was pleased to express when he first received it an infant . I shal further ad , that it wil render it self to the Reader much more acceptable , not only for its Additions , but also , that the Author had thoroughly revised the same ; and that the care and supervising of the Presse rested so much upon me , ( not onely out of an ordinary care , but singular respect to the deseased Author ) as that I think it needlesse to prefix an Errata , there having nothing passed , but what an ordinary capacity may easily correct . As for the Book , I shall adventure it the Test of the most censorious Mome ; and for the Author , in his life time ; there was not found the mouth or pen so black , that durst asperse his name , or parts ; but since his death , One ( so much a Hobbist , that I wish he turn not Atheist ) hath in print given him a snarling character , whom leaving to his folly , I shall only desire that this short sentence , de mo●tuis nil nise bonum ; may be his remembrancer for the future . Besides the Authors endeavours in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is hoped ere long , that thou mayest see a Volume of his Sermons in print , such as will convince the world of the calumny of that Cynick , but continue his own memory while there shal be found either lovers of learning , or the learned . The Reader may likewise take notice of an Appendix , wherein he is entertained with a strange Tragedy of modern , and some ancient Hereticks , acting their parts in their own proper persons , as neer as the skil of the Graver could represent them . And what could more properly have been annexed ? for now having seen their Foundations or Principles , behold also their Ends : and take Christs own counsel , Matth. 7. 15. to beware of false Prophets , &c. with our Saviours direction also , verse 20. by their fruits ye shal know them . All which are tendered to the serious perusal of the Reader : whereof that he may make his temporal and eternal advantages , shall be the constant prayer of I. S. To the Worshipful ROBERT ABDY , Esquire . SIR , AS Michael and the Devil strove for the dead body of Moses ; and as seven Cities contested for Homer when he was dead , whom none of them cared for , whilest he lived ; even so doth it fare with Religion ; for the Carkass or Skeliton of which , for the bare sound whereof ( being now made a meer Eccho , Vox , praetereaque nihil ) there is so much contesting , and digladiation in the World ; whereas few or none care for the life and substance of Religion , which consisteth in works , not in words ; in practicing , not in prating ; in Scripture duties , not in Scripture phrases : She is as our Saviour was , placed between two Theeves ; to wit , Superstition on the right hand , and Atheism on the left . The one makes a puppit of her , sets her out in gaudy accoutrements , bedawbs her native beauty with painting , and presents her in a meritricious not in a Matron-like dresse ; but the Atheist strips her naked of her Vestiments , robs her of her maintenance , and so exposeth her to the scorn and contempt of the world . But let these men esteem of her as they list , she is notwithstanding the fair daughter of the Almighty , the Queen of Heaven , and beauty of the whole Earth . Religion is the sacred Anchor , by which the the Great Ship of the State is held fast , that she may not be split upon the Quick-sands of popular tumults , or on the Rocks of Sedition . Religion is the pillar on which the great Fabrick of the Microcosm standeth . All humane Societies , and civil Associations , are without Religion ; but ropes of Sand , and Stones without Morter , or Ships without Pitch : For this cause , all Societies of men in all Ages , and in all parts of the Vniverse , have united and strengthened themselves with the Cement of Religion ; finding both by experience , and the light of nature , that no human Society could be durable , without the knowledge and feare of a Deity , which all Nations do reverence and worship , though they agree not in the manner of their worship . All their wayes and opinions in Religion , I have here presented to the publick view ; but to you Sir , in particular , as to one , whom I know to be truely religious , not being carried away with the fine flowers and green leaves , but with the solid fruits of Religion , consisting in righteousnesse , peace , and holinesse , without which no man shall see the Lord ; this is that which will embalm your name here , and crown your soul with true happiness hereafter , when all humane felicities shall determin in smoak : in this book are set before you , light and darknesse , truth and falshood , gold and drosse , flowers and weeds , corn and chaff , which I know you are able to discriminate , and to gather honey with the Bee , out of every weed , with Sampson to take meat out of the eater , with Virgil to pick gold out of dung , and with the Physitian to extract antidotes out of poyson : Thus beseeching God to encrease your knowledge and practice in Religion , and your love to the afflicted professors thereof , I take leave and will ever be found Sir , your humble Servant to command ALEX. ROSS . The Preface to the Reader , concerning the use of this Book . Christian Reader , I Understand that some Momes have already past their verdict upon this Book , affirming that , ( seeing the world is pestered with too many Religions ) it were better their names and Tenets were obliterated than published . To whom I answer , that their assertion is frivolous , and the reason thereof ridiculous ; for the end wherefore these different opinions in Religion are brought into the light , is , not that we should embrace them , but that we may see their deformity and avoid them . Shall Logick be rejected for setting down all the waies of fallacious arguments ? Or Philosophy for teaching what are the different poysons in Herbs , Roots , Minerals , &c. The Scripture nameth many sins , idols , and false gods , must it therefore be reproved of impertinency ? the Sea Coast is pestered with many Rocks , Shelves , and Quick-Sands , must they therefore be past over in silence in the art of Navigation ? Were Irenaeus , Epiphanius , S. Austin , Theodoret , and other eminent men in the Church , fooles ? for handling in their Books ; all the hereticall opinions that infested Christianity , both before , and in their times ? Do not these Censorious Momes know that truth though comly in it selfe , is yet more lovely , when compared with falshood ? how should we know the excellency of light , if there were no darknesse ; the benefit of health , if there were no sicknesse ; and the delights of the spring , if there were no winter ; Opposita juxta se posita clarius elucescunt : The Swans fethers are not the lesse white , because of their black feet ; nor Venus the lesse beautiful , because of her Mole . The Stone is set out by the file , and the picture by its shadow . To infer then , that because the world is pestered with too many Sects and Heresies , therefore we must not mention them , is as much as if they would say , the way to heaven is beset with too many theeves , therefore we must not take notice of them . But how shall we avoid them , if we know them not ; and how shall we know them , if concealed ; its true the world is pestered with too many Religions , and the more is the pitty ; yet this Book made them not , but they made this Book . He that detects errors makes them not . They that informed the Israelites there were Gyants in the Land , did not place those Gyants there . But now I will let these men see the ends for which I have undertaken this task , of presenting all Religions to their view ; and they are grounded on the divers uses that may be made thereof . 1. When we look upon the multitude of false Religions in the world , by which most men have bin deluded ; are not we so much the more bound to the goodnesse of Almightie God , who hath delivered us out of darknesse , and hath caused the day Star of his truth to shine upon , and visit us ; who having suffered the World round about us , to sit in the Valley of the shadow of death , and to be overwhelmed with worse than Egyptian darkness , hath notwithstanding in this our Goshen aboundantly displayed the light of his truth ; but how shal we seriously weigh or consider this great mercy , if we do not as wel look on the wretched condition of other men as on our own happinesse , which we cannot do , if we know not the errors which make them wretched . What comfort could the Israelites have taken in their Land of light , if they had not known that the rest of Egypt sate in darkness . 2 When we look upon the different multiplicity of Religions in the world how that in all times , and in all places , men though otherwise barbarous , have notwithstanding embraced a religion , and have acknowledged a Divinity ; I say when we look upon this , do we not admire the impudency of those Atheists in this age , who either inwardly in their hearts , or outwardly in their mouths dare deny the Essence , or else the providence of God ; and count all Religions but inventions of humane policy . How can those Atheists avoid shame and confusion when they read this book , in which they shall see , that no Nation hath been so wretched as to deny a Deity , and to reject all Religion ; which Religion is a property no lesse essential to man , and by which he is discriminated from the Beasts , than rationality it selfe . 3. In the View of all Religions , we may observe how the Children of this world are wiser in their Generation than the Sons of God ; for they spare no paines and charges , they reject or slight nothing commanded them by their Priests and Wizards ; they leave no meanes unattempted to attaine happinesse : See how vigilant , devout , zealous , even to superstition they are ; how diligent in watching , fasting , praying , giving of almes , punishing of their bodies , even to death sometimes ; whereas on the contrary we are very cold , carelesse , remisse , supine , and luke-warme in the things that so neere concerne our eternal happinesse . They thought all too little that was spent in the service of their false gods , wee think all is lost and cast away which wee bestow on the service of the true God. They reverenced and obeyed their Priests , wee dishonour , disobey and slight ours ; they observed many Festivall daies to their Idols , we grudge to give one day to the service of the true God. They made such conscience of their Oaths taken in presence of an Idol , that they would rather loose their lives , than falsifie these Oaths : But wee make no more scruple to take the name of God in vaine , to sweare and forsweare , than if we worshiped Iupiter Lapis , meer stocks and Stones ; such reverence and devotion they carried to their Idols , that they durst not enter into their Temples , nor draw near their Altars , till first they were purified ; they did not onely kneel , but fall flat on the ground before their feigned Gods ; they knock their breasts , beat their heads to the ground , teare their skines , wound and cut their flesh , thinking thereby to pacifie their false gods : Whereas we will not debarre our selves of the least pleasure or profit to gaine Heaven ; and so irreverent is our behaviour in the presence and house of Almighty God , Before whom the Cherubims and Seraphims dare not stand , but with covered faces : as if he were our equal , and not our Lord or Father , for ( to speak in the Prophets words ) Malach. 1 : 6. If hee bee our Father , where is his honour ? and if hee bee our Lord , where is his fear ? Doubtlesse these false worshippers shall stand up in judgement against us , who know our Masters will , but doe it not ; is not their zeal in the practice of religious duties , to be preferred to our carelesnesse ; and their ignorance , to our knowledge ; which without practice , will but aggravate our damnation , for he that knoweth his Masters will , and doeth it not , shall he beaten with many stripes ; Wee are in the right way to Heaven ; they are in the wrong way ; but if we stand still , and walk not , they will be as neer their journies end as we . They worship Idols , we commit sacriledge : But is not a sacrilegious theefe as hateful to God as an ignorant Idolater ? 4. When we look upon the confused multitude of Religions in the world , let us learne to tremble at Gods judgements , to make much of the light whilest we have it , to hold fast by the truth , to embrace it with all affection , and the Ministers thereof ; for if once we forsake the right way , which is but one , we shall wander all our daies after in by-paths , and crooked lanes of error , which are innumerable : if we reject the thread of Gods word presented to us by the Church : a thread I say , surer than that of Ariadne , we shall be forced to ramble up and down , through the inextricable Labyrinth of erronious opinions . It stood with the justice of God , to suffer men who in the begining were of one language and religion , to fall into a Babel and confusion , both of tongues and false religions , for not retaining the truth ; to dig to themselves broken Cesterns , which would hold no Water , for rejecting the fountain of living Waters ; to surfet upon the poysonable flesh of quails , who grew weary of the bread of Angels ; and with the swine to eat husks , who would slight the wholsome food of their Fathers house . If the Iewes put Gods word from them , and judge themselves unworthy of Eternal Life , Loe , Paul and Barnabas will turn to the Gentiles , Act. 13. 46. 5. In reading this Book we shal finde , that the whole rabble of vain , phantastical , or prophane opinions , with which at this day , this miserable distracted Nation is pestered , are not new revelations , but old dreams , of ancient Hereticks , long agoe condemned by the Church , and exploded by the publick authority of Christian Magistrates ; but now for want of weeders , these Tares spring up again in the Lords field , and are like to choak the good corne ; unlesse the Lord of the Harvest send forth labourers into his Harvest . 6. The reading of this Book , may induce us to commiserate the wretched condition of a great part of the World buried as it were , in the darknesse of ignorance , and tyranny of superstition : To blesse God for the light and freedom we enjoy , whereas they are not greater sinners than we ; but except we repent , we shall all likewise perish ; let us not then be too high-minded , but fear , and when we think we stand , let us take heed-least we fall : God hath already permitted divers of those old , obsolet , and antiquated hereticall opinions to break in amongst us ; the times are now come , that men will not suffer wholesome Doctrine ; but having itching ears after their own lusts , get them an heap of teachers , turning their ears from the truth , and giving themselves unto Fables . 2 Tim. 4. Thus is the Lord pleased to deal with us , he suffers Heresies to repullulate , that they who are approved among us , may be manifested . He permits Prophets and Dreamers amongst us , but it is as Moses saith , to prove ●s , and to know , whether we love the Lord our God with all our hearts , and with all our souls , Deut. 13. To conclude , whereas all men are desirous of happiness , and immortality , but few walk in the right way that conduceth to it ; being there are such multitudes of by-waies , as we may see by this Book , let us follow the counsel of the Prophet , Ier. 6. 16. Stand in the waies , behold and ask for the old way , and walk therein , and yee shal finde rest for your souls . And thus good Reader having shewed thee the true use of this book , I leave it to thy perusal , beseeching God to keep us from the by-waies of error , and to lead us into the way of truth . A. R. The desire of some Friends hath occasioned the publishing of this list of Books , compiled by the Author . 1. RErum Iudaicarum , or the Jewish affairs in four Books . 2. An Exposition on the first fourteen Chapters of Genesis . 3. Rasura Tonsoris . 4. Mel Heliconium . 5. Mystagogus Poeticus . 6. Virgilius Evangelisans . 7. Christiados Lib. 13. 8. Chymaera Pythagorica . 9. The New Planet no Planet . 10. Meditations on Predestination . 11. Medicus medicatus . 12. The Philosophical Touch-stone . 13. The picture of the Conscience . 14. Colloquia Plautina . 15. Wollebius Christian Divinity translated , cleered , and enlarged . 16. Gnomologicum Poeticum . 17. Enchiridion Oratorium & Poeticum . 18. Isagoge Grammatica . 19. Arcana Microcosmi . 20. A ●aveat for reading the Al●oran . 21. A Refutation of Doctor Brownes vulgar errours . 22. A Refutation of the Lord Bacon , Doctor Harvey , and others . 23. Sir Walter Raleighs History Epitomised . 24. Observations on Sir Walter Raleigh . 25. The Second part of the History of the World. 26. Leviathan drawn out with a hook . 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , A View of all Religions , &c. Books not yet published , but ready for the Presse , viz. 1. DIvine , Moral , Natural , and Historical exercises on the whole Book of Genesis . 2. Melissomachia . 3. Religionis Apotheosis . 4. Paraphrasis Virgiliana . 5. Virgilius Triumphans . 6. Psychomachia Virgiliana . 7. Epigrammata Romana . COLLOQUIA . 1. CVlinaria . 2. Convival . 3. Cubicularia . ia 4. Tertullianicum . 5. Apnleanum . 6. Sidonianum . 7. Petronianum . 8. Persianum . 9. Terentianum . 10 Ciceronianū &c ☞ THe Reader may please to take notice that this Book , being the 27. in order , also the 15. in order , and the 25. which is the second part of the History of the World , Corrected by the Authors own Hand , and by him owned as the best , and perfectest Copy : are to be sold by Iohn Saywell at the Grey-hound in Little Britain . LONDON . These Books are to be sold by Iohn Saywel at his shop , at the Signe of the Grey-Hound in Little-Britain , London . viz. THe History of the World , the second part , being a continuation of the famous History of Sir Walter Raleigh Knight , together with a Chronology , &c. by A. R. The true Copy whereof is distinguished by the Grey-Hound in the Frontispice , from any other whatsoever , though coloured by a pretended representation of the Authour in the Title page . An exact collection of the choicest secrets in Physick & Chyrurgery ( both C●ymick and Galenick ) by Leonard Phioravan● Knight , Doctor Edwards , and others . Speedy help for Rich and Poor , as to the Griping of the Gu●s , Cure of the Gout ; &c. by Herma●●● Vanderheyden an experienc'd Physitian . Mr. Charles Hoole's Grammar in Latine , and English the shortest , orderliest , and plainest both for Master and Scholar , of any yet extant . Also his Terminationes & examplae de ●linat●●● & con●ugationum , and Propria quae ●●atibus , Quae 〈◊〉 , and As in praesenti , englished and explained , for the use of young Grammatians . And there is now lately printed a new Primer , entituled , Mr. Hoole's Primer ; more easie and delightsome for the learner then any yet extant , having 24. several representations of Persons ; Beasts , Brids , &c. answering the several letters of the Alphabet in a copper plate , laying also the surest foundation for true spelling ; the defect whereof ( in the ordinary teaching ) 〈◊〉 so much complained of . The practice of Quietnesse , by Bishop Web. The Revelation of certain notorious Advancers of Heresie : with their effigies , and an account of their Lives , Actions , and Ends : usually annexed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the view of all Religions , &c. The Religions of Asia . The Contents of the first Section . OF the Church-Disciplin , Sacrifices , Ordination , Publick place , [ Buildings first erected for Divine Service , ] and days of Divine Service before Moses . 2. Of the Church Government under Moses ; difference of the High Priest from other Priests . 3. Of the Church Government from him till Solonion . 4. Of the Government after . Solomon , till the division of the Tribes . 5. Of Solomons Temple , and the outward splendor of the Iewes Religion . 6. Of the office of the Levites , of the Prophets , Scribes , Pharises , Nazarites , Rechabites , Essenes , Sadduces , and Samritans . 7. Of the ancient observation of their Sabbath , of the observation of their Passover , of the feasts of Pentecost , Tabernacles , new Moons , of Trumpets , and of expiation ; of their Sabbatical year , and their Iubilee . 8. Of their ancient Excommunications , how God instructed them of old , and of the maintenance allowed by the Iewes to their Priests and Levites . 9. Of the Government after the Jewes were carried captive into Babylon . 10. Of the Iewish Church-Government at this day , their Prayers , Sabbaths , Feasts , Book of the Law , Passover , what observable thereupon , and whether to be permitted ( among Christians ) in the exercise of their own Religion , and wherein not to be communicated with by Christians . 11. Of the Iewish preparation for morning prayer ▪ Fast in August , Beginning of their new year , Feast of Reconciliation , Ceremonies in reading of the Law. 12. Their Church officers , Feast of Dedication , and of Purim , Fasts , Marriages , Divorcements , Circumcision , Redemption of the first born , their duty toward the sick , and Ceremonies about the dead . The Contents of the second Section . THe Religions of the ancient Babylonians ; of the making , worshipping of images , & bringing in Idolatry . 2. Of Hierapolis , and gods of the Syrians . 3. Of the Phoenicians . 4. Of the old Arabians . 5. Of the ancient Persians . 6. Of the Scythians . 7. Of the Tartars , or Cathaians and Pagans . 8. The Religions of the Northern Countries neer the Pole. Three ways whereby Satan deludes men by false Miracles . The fear of his Stratagems whence it proceeds : His illusions many , our duty thereupon . 9. Of the Chinois . 10. Of the ancient Indians . 11. Of Siam . 12. Of Pegu . 13. Of Bengala . 14. Of Magor . 15. Of Cambaia . 16. Of Goa . 17. Of Malabar . Pagan Idolaters believe the immortality of the soul. 18. Of Narsinga , and Bisnagar . 19. Of Japan . 20. Of the Philippina Islands . 21. Of Sumatra , and Zeilan . 22. Of the ancient Egyptians . 23. Of the modern Egyptian Religion . The Religions of Africa and America . The Contents of the third Section . OF the old African Religion . 2. The Religion and Church Discipline of Fez. 3. Of Morocco . 4. Of Guinea . 5. Of the ancient African Aethiopians . 6. Of the modern Abissins . 7. Of the Lower Aethiopians . 8. Of Angola and Congo . 9. Of the northern neighbours of Congo . 10. Of the African Islands . 11. The Religion of America . 12. Of Virginia . 13. of Florida . 14. Of the Religions by west Virginia , and Florida . 15. Of New Spain and Mexico . 16. Idolaters , their cruelty and cost in their barbarous sacrifices . 17. Of the Americans , their superstitious fear , and Tyranny thereof . 18. Of Jucatan , and the parts adjoining . 19. Of the southern Americans . 20. Of Paria and Guiana . 21. Of Brasil . 22. Of Peru. 23. Of Hispaniola . The Religions of Europe The Contents of the fourth Section . THe Religion of the ancient Europae●ns . 2. The Roman chief Festivals . 3. Their gods . 4. Their Priests . 5. Their Sacrifices . 6. Their Marriage Rites . 7. Their Funeral Ceremonies . 8. The old Grecian Religion . 9. Their chief gods . 10. Of Minerva , Diana , Venus . 11 , How Juno , Ceres , and Vulcan were worshipped . 12. The Sun worshipped under the names of Apollo , Phoebus , Sol , Jupiter , Liber , Hercules , Mars , Mercurius , 〈◊〉 , &c. 13. The Moon worshipped under divers names and shapes . 14. The Earth and Fire , how worshipped and named . 15. The Deity of the Sea , how worshipped . 16. Death , how named and worshiped . 17. The Grecian Sacrifices and Coremonies . 18. Their Priests and Temples of old . The Contents of the fifth Section . THe Religion of the old Germans , Gaules , and Britains . 2. Of the Saxons , Danes , Swedes , Moscovites , Russians , Pomeranians , and their neighbours . 3. Of the Scythians , Ge●es , Thracians , Cymbrains , Goths , Lusitanians , &c. 4. Of the Lithuanians , Polonians , Hungarians , Samogetians , and their neighbours . 5. Of divers Gentile gods besides the above named . 6. The ranks and armes of their gods . 7. With what creatures their Charriots were drawn . 8. Of peculiar gods worshipped in peculiar places . 9. The. Greek chief festivals . The Contents of the sixth Section . OF the two prevalent Religions now in Eorope . 2. Of Mahomets Law to his Disci●les ▪ 3. Of the Mahumetans opinions at this day . ● . Mahomet , not the Antichrist . 5. Of their Sects and how the Turks and Persians differ . 6. Of ●he Mahumetan religious orders . 7. Of their o●her hypocritical orders . 8. Of their secular Priest ● . Of the Mahumetan Devotion , and parts there ●f . 10. Of their Ceremonies in their Pilgrimage to Mecca . 11. The Rites of their Circumcision . 12. Their Rites about the sick and dead . 13. The 〈◊〉 of Mahumetanisme , and the causes thereof . 14. Mahumetanisme , of what continuance . THe Contents of the seventh Section . The Christian Religion propagated . 2. The decay thereof in the East by Mahumetanism . 3. Persecution and Heresie the two great enemies thereof . 4. Simon Magus , the first heretick , with his . Disciples . 5. Menander , Saturninus , and Basilides , Hereticks . 6. The Nicholaitans and Gnosticks . 7. The Carpocratians . 8. Cerinthus , Ebion , and the Nazarites . 9. The Valentinians , Secundians , and Prolemians . 10. The Mar●ites Colarbasii , and Heracleonites . 11. The Ophites , Cainites , and Sethites . 12. The Archonticks , and Ascothyptae . 23. Cerdon and Marcion . 14. Apelles , Severus , and Tacianus . 15. The Cataphrygians . 16. Pepuzians , Quintilians , and Artotyrites . 17. The Quartidecimani and Alogiani . ● 18. The Adamians , Elcesians , and Theodocians . 19. The Melchisedicians , Bardesanists , and Noetians . 20. The Valesians , Catheri , Angelici , and Apostolici 21. The Sabellians , Originians , and Originists . 22 The Samosatenians , and Phorinians . 23 The Manichaean religion . 24. The Hierachites , Melitians , and Arrians . 25. The Audians , Semi-arrians , and Macedonians . 26. The Ae●ians , Aetians , and Apollinarists . 27. The Antidicomarianites , Messalians , and Metangismonites . 28. The Hermians , Proclianites , and Patricians . 29. The Ascites , Pattalorinchites , Aquarii , and Coluthiani . 30. The Floriani , Aeternales , and Nudipedales . 31. The Donatists . Priscillianists , Rhetorians , and Feri . 32. The Theopaschites , Tritheits , Aquei , Melitonii , Ophei , Tertullii , Liberatores , and Nativita rii . 33. The Luciferians , Jovinianists , and Arabicks . 34. The Collyridians , Paterniani , Tertullianists , and Abelonites . 35. The Pelagians , Predestinati , and Timotheans . 36. The Nestorians , Eutychians , and their Spawn . The Contents of the eighth Section . OF the opinions in Religion held the seventh Century . 2. The opini●ns of the eighth Century . 3. The Tenets of the ninth and tenth Centuries . 4. The opinions of the eleventh and twelfth Centuries . 5. Of the Albigenses and other Sects in the twelfth Century . 6. The Sects of the thirteenth Century . 7. The Sects of the fourteenth Century . 8. Of the Wicklevites . 9. The opinions of the fifteenth Century . 10. The opinions of the sixteenth Century , to wit of Luther and others . 11. Of Sects sprung out of Lutheranisme . 12. Of Protestants 13. Of the other opinions held this Century . 14. The chief heads of Calvins Doctrine . 15. Of other opinions held this age . 16. Of divers other opinions in this age , and the causes of this variety , and confusion in the Church . The Contents of the ninth Section . THe first original of the Monastical life . 2. The first Eremites , or Anchorites . 3. The manner of their living . 4. Their Excesses in Religion . 5. The preheminence of the Sociable life to the Solitary . 6. The first Monks after Anthony . 7. The rules of Saint Bafil . 8. Saint Hieroms order . 9. Saint Austins order . 10. If Saint Austin instituted his Ermites to begge . 11. Of Saint Austins Leathern Girdle used at this day . 12. The institutions and exercises of the first Monks . 13. Why religious persons cut their hair and beards . 14. Whence came that custome of shaving . 15. Of the Primitive Nuns . 16. Of what account Monks are at this day in the Roman Church . 17. How the Monks and Nuns of old were consecrated . 18. The Benedictine order . 19 Of the orders proceeding from them . 20. Of Saint Bennets rules to his Monks . 21. The Benedictines habit and dyet . 22. Rules prescribed by the Council of Aix to the Monks . 23. The Rites and institutions of the Monks of Cassinum . 24. The manner of electing their Abbots . 25. The Benedictine Nuns and their rule . 26. Of the Laws and Priviledges of Monasteries . The Contents of the tenth Section . OF new religions orders sprung out of the Benedictines , and first of the Cluniacenses . 2. Of the Camaldulenses and Monks of the Shadowy Valley . 3. The Sylvestrini , Grandimontenses , and Carthusians . 4. The Monks of Saint Anthony of Vienna ; the Cistertians , Bernardines , and Humiliati . 5. The Praemonstratenses , and Gilbertines . 6. The Cruciferi , Hospitalarii , Trinitarians , and Bethlemites . 7. The Johannites , or first religious Knights in Christendom , 8. The Templars . 9. The Teutonici , or Mariani . 10. The Knights of S. Lazarus , Calatrava , and S. James . 11. The orders of Mendicant Friers , and first of the Augustinians . 12. Of the Carmelites . 13. Of the Dominicans . 14. Of the Franciscans . 15. Of things chiefly remarkable in the Franciscan order . 16. Of the Knights of the Holy Sepulchre , and Gladiatores . 17. Of the Knights of S. Mary , of Redemption , of the Montesians , of the order of Vallis Scholarium , and Canons Regular of S. Mark. 18. Of Saint Clara , S. Pauls Eremires , and Boni homines . 19. The servants of S. Mary , Coelestini , and Jesuati . 20. The order of S. Briget . 21. The order of S. Katharine , and S. Justina . 22. The Eremites of S Hierom , S. Saviour , Albati , Fra●ricelli , Turlupini , and Montolivetenses . 23. The Canons of S. George , the Mendicants of S. Hierom , the Canons of Lateran , the order of the Holy Ghost , of S. Ambrose ad Nemus , and of the Minimi of Iesu-Meria . 24. The orders of Knight-hood , from the year 1400 namely of the Annunciada , of S. Maurice , of the Golden Fleece , of the Moon , of S. Michael , of S. Stephen , of the Holy Spirit , &c. The Contents of the eleventh Section . OF religious orders and opinions from the year 1500. til this day . 2. The order of Jesuits . 3. Of their general rules . 4. Of their other rules . 5. Of their rules for Provosts of houses , Rectors of Colledges , &c. 6. Of their rules for Travellers , Ministers , Admonitors , &c. 7. Of their priviledges granted by Popes . 8. Of other orders in the Church of Rome . 9. How Abbots are consecrated at this time . 10. Wherein the Christian orders of Knighthood differ . 11. Of other orders of Knighthood besides the French. 12. Of the orders of Knight-hood in Germany , Hungary , Bohemia , Poland , &c. 13. The orders of Knight-hood in Italy . 14. Of the Christian Military orders in the East . The Contents of the twelfth Section . THe opinions of the Anabaptists , and wherein they agree with the old Hereticks . 2. The Tenets of the Brownists . 3. Of the Familists . 4. The Adamites , and Antinomians . 5. The Religion of the Socinians . 6. Of the Arminians Tenets . 7. Of the Church of Arnhem , and the Millenaries opinions . 8. Of many other Sects at this day amongst us . 9. The opinions of the Independents . 10. The tenets of th● Presbyterians , where by way of a Catechisme is delivered their whole doctrine concerning the Ministry , Episcopacy , Presbytery , Lay-Eldership , Deacons , Civil Magistrates , the Election of Ministers , Ordination , power of the Keyes , Excommunication . 11. Divers erroneous opinions which have been lately revived or hatched since the fall of our Church-government , &c. The Contents of the thirteenth Section . THe Doctrine of the Church of Rome concerning the Scriptures . 2. Their tenets concerning predestination , the Image of God , original and actual sin , and free will. 3. Their opinions concerning the Law of God , concerning Christ , Faith , Iustification , and good works . 4. Their Tenets concerning pennance , fasting , prayer , and alms . 5. Their opinions concerning the Sacraments , and ceremonies used in those controverted . 6. What they believe concerning the Saints in Heaven . 7. Their Doctrine concerning the Church . 8. What they hold concerning Monks , Magistrates and Purgatory . 9. Wherein the outward worship of the Church of Rome consisteth , and first part of their Masse . 10. Their dedication of Churches , and what observable thereupon . 11. Their consecration of Altars , &c. 12. The Degrees of Ecclesiastical persons in the Church of Rome . Their sacred orders , office of the Bishop , and what colours held sacred . 13. Wherein the other parts of the Masse consisteth . 14. In what else their outward worship doth consist . 15. Wherein consisteth the seventh part of their worship , and of their holy days . 16. What be their other holy dayes which they observe , canonical hours and processions . 17. Wherein the eighth part of their worship consisteth , their Ornaments and Vtensils used in Churches dedicated to Christ and the Saints , their office performed to the dead . The Contents of the fourteenth Section . OF the Eastern Religions , and first of the Greeks . 2. Of the Church dignities , and discipline in the Greek Church at this day . 3. Of the other Nations professing the Greek Religion , chiefly the Moscovites , and Armenians . 4. Of the Monks , Nunnes , and Eremites of Moscovia . 5. Of the form of service in their Churches . 6. How they administer the Sacraments . 7. The Doctrine and Ceremonies of the Russian Church at this day . 8. Of their Marriage and Funeral Ceremonies . 9. Of the profession of the Armenians . 10. Of the other Greek Sects , namely the Melchites , Georgians and Mengrelians . 11. Of the Nestorians , Indians , and Jacobites . 12. Of the Maronites Religions . 13. Of the Cophti . 14. Of the Abyssin Christians . 15. Wherein the Protestants agree with , and dissent from other Christian Churches . The Contents of the fifteenth Section . REligion is the ground of all Government , and Greatnesse . 2. By divers reasons it is proved that Religion : of all Common wealths , and humane societies , is the foundation . 3. That Princes and Magistrates ought to have a special care , in setling and preserving of Religion . 4. That one Religion onely is to be allowed in a Common wealth publickly . 5. In what Respects different Religions may be tolerated in private . 6. A Christian Prince may not dissemble his Religion . 7. Why God blesseth the professors of false Religions , and punisheth the contemners thereof . 8. False Religions are grounded upon policy , and what use there is of Ceremonies in Religion : 9. The mixture and division of Religions , and of Idolatry . 10. How the Gentile Religion in worshipping of the Sunne , seems to be most consonant to natural reason ; with divers observations concerning Sun-worship , and the knowledge the Gentiles had of a Deity , and the Vnity thereof , with some glimmering of the Trinity . 11. That the honour , maintenance , and advancement of a Priest-hood , is the maine supporter of Religion . 13 , That the Christian Religion is of all others the most excellent , and to be preferred for diver reasons , being considered in it selfe , and compared with others ; with an exhortation to the practice of religions duties , which is true Christianity . The Contents of the First Section . Of the Church Disciplin , Sacrifices , Ordination , Publick place , [ Buildings first erected for Divine Service , ] and days of Divine Service bef●re Moses . 2. Of the Church Government under Moses ; difference of the High Priests from other Priests . 3. Of the Church Government from him till Solomon . 4. Of the Government after Solomon , till the division of the Tribes . 5. Of Solomons Temple , and the outward splendor of the Iewes Religion . 6. Of the Office of the Levites , of the Prophets , Scribes , Pharises , Nazarites , Rechabites , Essenes , Sadduces , and Samaritans . 7. Of the ancient observation of their Sabbath , of the observation of their Passover , of the feasts of Pentecost , Tabernacles , new Moons , of Trumpets , and of Expiation ; of their Sabbatical year , and their Iubilee . 8. Of their ancient Excommunications , how God instructed them of old , and of the maintenance allowed by the Iews to their Priests and Levites . 9. Of the Government after the Iews were carried captive into Babylon . 10. Of the Iewish Church Government at this day , their Prayers , Sabbaths , Feasts , Book of the Law , Passover , what observable thereupon , and whether to be permitted ( among Chirstians ) in the exercise of their own religion , and wherein not to be communicated with by Christians . 11. Of the Iewish preparation for morning prayer , Fast in August , Beginning of their new year , Feast of Reconciliation , Ceremonies in reading of the Law. 12. Their Church Officers , Feast of Dedication , and of Purim , Fasts , Marriages , Divorcements Circumcision , Redemption of the first born , their duty toward the sick , and ceremonies about the dead . SECT . I. Quest. WAs there any Religion , Church Government , of Discipline in the beginning of the World ? Answ. Yes : For then was the Word preached , and Sacraments administred . We read of Sacrifices offered by Cain and Abel ; and likewise the distinction of clean and unclean beasts . By Faith Abel sacrificed , Heb. 11. Noah's sacrifice was pleasing to God , Gen. 8. This could not be will-worship , for such is no wayes pleasing to God ; it was therefore according to his Word and Commandement . There was also Excommunication ; for Adam and Eve for their disobedience were excommunicated out of Paradise , which was then the type of the Church ; and every soul not circumcised the eighth day , was to be cut off from the people of God , Gen. 17. The Word then being preached ( for God preached to Adam in Paradise , and doubtlesse he preached to his Children out of Paradise ) the Sacraments administred , and Excommunication exercised , which are the three main points of Church discipline , it follows there was then a Church and Church Government . Q. Was there then any Ordination ? A. Yes doubtlesse ; for God is the God of order ; nor was it fit , that he who mediated between God and the people , by preaching , prayer and sacrifices , should thrust himselfe into that office without ordination ; therefore God ordained Adam , he some of his Children , as Cain and Abel ; and whereas Gen. 4. we do not read that Cain and Abel ; did sacrifice , but only brought their Offerings ; to wit , that Adam might offer them up to God for them : it argueth , that as yet they had not received ordination : and its likely that ordination then was performed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Imposition of hands ; which custome the Jewes retained in ordaining their Levites , Num. 8. 10. and after them , the Christians in ordination of Ministers , Act. 6. 6. 1 Tim. 5. 22. which ceremony the Gentiles used in Manumission of their servants , and the Jewes in ordination of their Synedrion or the Judges imposed their hands ; so Moses and Ioshua laid their hands upon the 70. Elders : and Moses is commanded by God to lay his hands upon Ioshuah the Son of Nun , Numb . 27. 18. Q. Was there then any publick place of Sacrificing ? A. Yes upon the same ground , that God , who is the God of order , will have all things done in his Church with order and decency ; the meeting also together in one place to hear , and pray , and offer sacrifice , did maintain amity amongst Gods people . Besides we read Gen. 25. 22. that Rebecca , when the children strugled in her womb , did not stay at home , but went , to wit , to the publick place where Gods worship was , to enquire of the Lord ; and because in this place God used to shew his presence to his people , by some outward signe , it was called Gods presence ; therefore Gen. 4. 16. Cain went out from the presence of the Lord , that is , he was excommunicate out of the Church : but we must not conceive , that as yet there were any material buildings for Gods service ; for in the beginning men conceived it unfit to include God within the narrow bounds of a material Temple , whom the Heaven of Heavens cannot contain ; therefore they worshipped him in the open air , either upon hills , for they thought low places were unbeseeming the most High God : hence they called every hill Gods hill ; or else if they were necessitated to sacrifice on the sea shore , or in some low plain , they made their Altars so much the higher ; which from their altitude , they called Altaria ; and these places of Divine worship they named Templa from contemplation . The very Gentiles thought it unfit to confine the Sun their chief God to a narrow Temple , seeing the whole world was his Temple : and after they had built Temples for their Deities , they would have them for a long time to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or open-roofed . Q. Why were the Groves and high places condemned in Scripture ? A. Because they were abused both by Jewes and Gentiles to superstition , idolatry , and all uncleannesse ; therefore God commands them to be cut down , Exod. 34. 13 : Deut. 7. 5. & 12. 3. & . 16. 21. Iosiah destroyed them , 2. Kings 23. 8. 14. Against their idolatry under green trees the Prophet Isaiah complaineth , chap. 57. 5. God by Ezekiel threatneth destruction to the idolaters on the high hills , and under green trees , chap. 6. 13. such are also reproved by Hosea , chap. 4. 13. its true that in the beginning the people of God had no other Temples but hills and groves ; Abraham sacrificed upon an hill ; Gen. 22. he planted a grove to call upon the name of the Lord , Gen. 21. Gideon is commanded to build an Altar upon the top of the rock , Iosh. 6. 26. Notwithstanding , when these places were abused to idolatry , God would have them destroyed , Levit. 26. 30. Hos. 10. 8. Amos 7. 9. Ezek. 6. 3 , &c. because he would not have his people to give the least countenance to the Gentile idolatry ; for suppose they had not upon those places erected any idols , yet they must be destroyed , because such places were abused to idolatry ; besides God had given them a Tabernacle and Temple in which he would be worshipped , and to which they should repaire from all parts to call upon his name . This Temple also was built upon a hill ; they should therefore have contented themselves with the place that God assigned them , and not follow their own inventions , or the wayes of the Gentiles , who afterward in imitation of the Jewes built their Temples on hills , as may be seen by the Samaritans and others : Neither would God be worshipped in groves , because these were places fitter for pleasure aud dalliance then devotion ; they were dark and obscure places , fitter for the Prince and workes of darknesse , then for the God of light , or children of the day . Q. When were buildings first erected for Divine Service ? A. About the building of Babel , as Lactantius and some others think : for then Ninus erected statues to the memory of his Father Iupiter Belus , and to his Mother Iuno ; these statues were placed over their Sepulchres , and divine honours assigned them ; and at length inclosed within stately buildings , which were their Temples ; these they built within consecrated groves ; such was the Temple of Vulcan in Sicily , of Cybele in the grove of Ida , of Iupiter Hammon in the grove of Dodene , of Apollo in the grove of Daphne , &c. these dark groves were fit to strike a terror in the worshippers , and to perpetrate their works of abomination ; and because they had continual lights burning in them , they were called Luci a Lucendo , afterwards they became Asyla , Sanctuaries or places of refuge ; which some think were first erected by Hercules his children , to secure themselves from those that he had oppressed . We read that Theseus his Temple and Thebes built by Cadmus were Asyla or Sanctuaries ; in imitation of whom Romulus made one . Aen. 8. Hunc lucum ingentem quem Romulus acer Asylum Rettulit . Christians also in the time of Basil and Sylvester the first , made their Temples places of refuge ; which so increased , that Monasteries and Bishops palaces became Sanctuaries ; but the exorbitancy of these was limited by Iustinian , Charles the Great and other Christian Princes , who were content there might be Sanctuaries , because God had appointed Cities of refuge ; but the abuses they removed . Q. Was there any set day then for Gods worship ? A. Doubtless there was , though we doe not read which day of the week it was ; for though God blessed and sanctified the Sabbath day , because of his own rest , and in that it was afterward to be the Jewes Sabbath ; yet we read not that it was ever kept before Moses his time . However it is likely this day was observed before the Law among the Hebrews , for Exod. 16. as much Manna was gathered on the sixth day as served for two days . Q. What sacrifices were used in the beginning ? A. Burnt offerings , Gen. 8. & 22. Peace offerings also , Gen. 31 54. For upon the peace made between Iacob and Laban , Iacob offered sacrifice . First fruits also were offered , Gen. 4. 4. and Tithes , Gen. 14. 20. & 28. 22. The burnt sacrifice called Gnol●h from Gnalah to mount upward ( because it ascended all in smoak ) was burned to ashes , except the skin and entrals . In the peace offering also which was exhibited for the safety of the offerer , the fat was burned , because it was the Lords , the rest was divided between the Priest and the people ; the breast and right shoulder belonged to the Priest ; to shew that he should be a breast to love , and a shoulder to support the people in their troubles and burthens : For this cause the High Priest carried the names of the twelve Tribes on his breast and shoulders . The first fruits were an handful of the eares of corn as soon as they were ripe ; these they offered to God , that by them the whole might be sanctified . Tithes were payed before the Law , by the light of nature ; because by that light men knew there was a God , to whom they were bound in way of gratitude to offer the tenth of their encrease , from whose bounty they had all . They knew also that the worship of God and Religion could not be maintained , nor the Priests sustained , nor the poor relieved without Tithes . Q. What form of Church Government was there among the Iews till Moses ? A. The same that was before the flood , to wit , praying , sacrificing , preaching in publick places , and solemn days ; to which Abraham added circumcision . In every family the first born was Priest ; for this cause the destroying Angel spared the first born of the Hebrews in Egypt . Q. What government had they under Moses ? A. The same that before , but that there was chosen by Moses a Chief Priest , who was to enter the Sanctuary once a year with his Ephod , to know the will of God. This was Aaron , whose Breeches , Coat , Girdle , and Myter were of Linnen ; when he entred into the Sanctuary , the High Priest had his second High Priest to serve in his absence . There were afterward appointed by David four and twenty Orders of Priests , every one of which Orders had a Chief , or High Priest ; the Priesthood was entailed to the house of Levi , because the Levites were chosen in stead of the first born , because they killed the worshippers of the Golden Calf , and because Phinehas killed Zimri and Cosbi . The Priests are sometimes called Levites , and sometimes they are distinct names ; for we read that the Levites paid tithe of their tithes to the Priests , their common charge was to pray , preach , sacrifice , and look to the Sanctuary , in which they served with covered heads and bare feet ; their Office was also to debar lepers , and all other uncleane persons from the Tabernacle for a certaine time . Secondly , to excommunicate great offenders , which was called cutting off from the people of God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to cast out of the Synagogue . Thirdly , to anathematize obstinate and perverse sinners , who being excommunicate would not repent . Alexander the Coppersmith was anathematized by Paul , or delivered to Satan , 1 Tim. 1. 20. Tim ; 4. 14. The office of the Levites also was to help the Priests in gathering of tiths , and to carry water and wood for the Tabernacle . Q. Wherein did the high Priest differ from other Priests ? A. The high Priest only had power to enter into the Sanctuary ; he only wore a blew robe with bells , a golden Ephod , a breast-plate , a linnen Myter , a plate of Gold on his head : by the Crown or plate was signified Christs Kingly office , by the breast-plate his Priestly , and by the bells his Prophetical office : the high Priest also was only anointed , after the order of Priesthood was setled ; but before this , every Priest was anointed , he also wore about his paps a broydred girdle , to signifie that his heart should be girt and restrained from the love of earthly things , They that took Sanctuary , were not to be set at liberty till the death of the high Priest ; to signifie that by the death of our High Priest Jesus Christ , we are made free . The high Priesthood was tied to the line of Aarons first born , the other Priests were of Aarons other children ; the Levites were of Levies other posterity ; the high Priest might marry none but a Maide ; other Priests migh marry a Widow , Levit. 21. The high Priest might not miourn for the death of his kindred ; other Priests might mourn for their Father , Mother , Son , Daughter , Brother , and husbandlesse Sister ; in other things they agreed ; For all Priests must be without blemish , all must be presented to the Lord at the door of the Tabernacle , all must be washed , all must be consecrated by offering certaine Sacrifices ; all must have the blood of the Ram put on the tip of the right eare , the thumb of the right hand , and great toe of the right foot , Exod. 29 Q. What Church government was there after Moses ? A. In the Desart Eleazer succeeded his Father Aaron , and substituted under him Phinees to be chief of the Levites . After the Israelites entred the Land , the Tabernacle staied some years at Silo ; then did Ioshuah divide the Land , and designed certain Cities of refuge , which with some other Cities he assigned to the Priests and Levites . The Priesthood did not continue long in the house of Aaron , but after the death of Eleazer , and three Priests his Successors , this office devolved to Eli , of the family of Ithamar ; who being carelesse , suffered divers abuses to creep into the Ecclesiastical Government , till God raised Samuel , who reformed both the State and Church , by appointing Schools of Prophets , and Consistories of Levites . From Silo the Tabernacle was translated to Nob , from thence to Gibeon , when Nob was destroyed by Ioab , and at last it rested in Ierusalem . So that all this time there could be no setled Church discipline among the Jewes . The Ark also was oftentimes removed , to wit from Canaan to the Philistines , from thence to the Bethshemites ; afterward it stayed twenty years at Kiriathjeharim ; after this it remained three moneths with Obed-Edom , and at last it was brought by David into Ierusalem . All this time neither Tabernacle , nor Ark , nor Priesthood were setled , till David assembled the Levites , and out of them chose Abiathar for High Priest , and Tsadoc for chief of the inferiour Priests , who were to deliver the Ark to the Levites to be carried on their shoulders , and withal appointed Singers , and other Musitians : in all 68. of the Levites . He appointed also for the service of the Tabe●●acle in Gibeon , Tsadoc and his Brethren . At last , David being assured by Nathan that his Son Solomon should build the Temple , he ordered that 24000. Levites should be set apart for the service of the Temple : to wit , 4000. door-keepers , and as many Singers , and 6000. Judges and Governors , and the rest for other Offices . Abiathar is made high Priest , to wait on the Ark at Ierusalem . Tsadoc is chief of the inferior Priests to serve in the Tabernacle at Silo. Tsadoc was Sauls high Priest , descended from Eleazer Aarons first born ; Abiathar of the stock of Ithamar , and Eli fled to David , who entertained him for his high Priest ; after the death of Saul , David retained them both , thinking it did not stand with his honour and piety to reject Sauls high Priest. This Tsadoc under Soloman was anointed the second time Priest , as Solomon was the second time anointed King , 1 Chron. 29. 22. and Abiathar is deposed for the sins of Eli and his Sons ; and so in Tsadoc the Priesthood is translated from the house of Ithamar , to Aarons family again . There were also Treasurers ordained , some for the first fruits and tenths , and others for the moneys that were given to the Temple towards the redemption of vows , first born , and sins : The Priests and Levites were maintained out of the first fruits and tithes ; the other treasure was for maintaining the daily sacrifices and other charges of the Temple ; the Gibeonites , with others , appointed by David and Solomon , did help the Levites in their Ministration : the Priests , and in their absence , the Levites did administer justice , both in Ierusalem , and in the Cities of Refuge , and ordered Ecclesiastick affairs . There were also sometimes Extraordinary Prophets , besides the Ordinary . It s probable that the ordinary Prophets were of the Tribe of Levi , because the administration and care of holy things belonged to them ; but extraordinary Prophets were of other Tribes ; these medled not with sacraments and sacrifices , which was the Priests office , nor had they their calling by succession , as the Priests ; nor was the gift of Prophecy only tied to the man , as the Priesthood was : for we read of Miriam , Hulda , and divers other women Prophets : and in the Primitive Church , though women must not speak in the Church by preaching , praying , or exhorting in an ordinary way as the Ministers use , yet they were not debarred to utter their extraordinary prophesies , if so be their heads were covered in sign of modesty ; but otherwise the Apostle will not have women to speak in the Church , because they must be in subjection to their Husbands ; and this punishment is laid on them for being deceived in Eve , and harkning to the counsel of Satan . For , if women did preach , they might be suspected to speak by that Spirit that deluded Eve. Q. What was the Ecclesiastick Government after Solomon ? A. The renting of the ten Tribes from the other two under Roboam , did much impair the beauty and magnificence of the Ecclesiastick state . Besides that , it was much defaced by idolatry ; but reformed by Hezekias , Iosias , and Iehosaphat , who took away the high places . Under Athaliah it was almost extinguished , had not Iehojada the high Priest anointed Ioash , who again reformed Religion . He being denied all aid from the Levites out of their treasure towards the repairing of the Temple , caused a Chest to be made , into which mony given in that kinde should be put , and imployed by the high Priest , or by the chief of the inferior Priests , and the Kings Scribe or Secretary , towards the reparations of the Temple , whereas before it was collected by the Levites . King Vzziah would have burnt incense on the Altar , but was prohibited by Azariah the high Priest , and eighty other Priests . This Vzziah named also Azariah , though a King , yet was justly resisted by the Priests for his pride , sacriledge and ambition , in medling with their function ; whereby he violated the Laws of Politick government which a King should maintain ; for confusion must arise , where offices are not distinct , but where men are suffered to incroach upon each others function . 2. He had no calling to the Priesthood ; and no man taketh upon him this office but he that is called of God , as was Aaron . 3. He violated the Law of God , who confined the Priesthood to the house of Aaron , and Tribe of Levi , excluding from that all other Tribes . 4. He was injurious to Christ , whose type the high Priest was , in offering sacrifices and incense , representing thereby our high Priest Christ Jesus , who offered up himself a sacrifice , of a sweet smelling savour unto God. So Iohojada the high Priest did well to depose Athaliah , who was a stranger , an idolater and usurper ; this was lawful for him so to doe , being high Priest , whose authority was great both in civil and ecclesiastick affaires ; but this is no warrant , for any private man to attempt the like . Besides Iehojada was bound to see the young King righted , both as he was high Priest , and as he was his kinsman . Hezechias restored all according to King Davids institution ; he raised great Taxes towards the maintenance of Gods worship , and permitted the Levites to flea the burnt offrings , which before belonged only to the Priests office , and caused the people to keep the Passover in the second moneth , whereas by Moses his institution it should be kept the first moneth . He permitted also many that were not sanctified or cleansed , to eat the Passover against Moses his Law , which were innovations in Religion . Iosias reformes all abuses , abolisheth idolatry , repaireth the Temple , readeth publickly the Law of Moses , which was found by Hilkiah the high Priest , and makes a covenant with God to keep the Law. Under King Eliakim or Ioachim Religion was so corrupted , that the Priests , Levites , Prophets or Scribes with the Elders of the people condemned the Prophet Ieremy to death . Under Zedechiah both the Church government , and state fell together in Iudea . Q. In the mean while what Church government was there among the Ten Tribes ? A. The Kings of Israel , our of policy , least the people should return again to Ierusalem , and the two Tribes , defaced their Religion with much Idolatrous worship , for executing of which they had their Priests and inferior Ministers answering to the Levites ; but they suffered no Priests or Levites of the order of Aaron to live amongst them . Yet they had their Prophets also and Prophets Children or Scholars : Their two chief Prophets extraordinary , were Eliah and Elisha . They had also their Elders , who had power of Ecclesiastical censures , but both Elders and people were ruled by the Prophets , who recided in the chief Cities at last the ten Tribes lost both themselves and Church discipline , when they were carried away by the Assyrians . When Salmanasser carried away the Israelites into Assyria , some remainders of them stayed behinde in their own country ; but being overpressed with multitudes of strangers sent thither to new plant the country , the small number of the Ephramites left behind , were forced to comply with the new inhabitants , in their idolatrous religions ; now that the Israelites were not quite driven out of their native country , may be seen in the History of Iosiah , 2 Chron. 34. 6 , 7 , 33 , & 2 Chron 35. 18. & 2 Kings 23. 19 , 20. Q. Wherein did the outward splendor of the Iews Religion consist ? A. In the wealth and magnificence of their Temple , which for the beauty , riches , and greatnesse thereof , was one of the wonders of the world ; for besides the abundance of Iron work , there was in it an incredible quantity of brasse , silver , and golden materials . The great Altar , the Sea or Caldron , the Basis , the two Pillars before the Temple , the twelve Oxen , the ten Lavers , the Pots , the Shovels , the Basins , and other Utinsels of the Temple were all of brasse , 1 Kings 7. as for silver , Iosephus tells us lib. 8. & 9. that there were in the Temple ten thousand Candlesticks whereof most were silver , wine Tankards eighty thousand , silver Phials ten thousand , two hundred thousand silver Trumpets , forty thousand Snuffers or pot-hooks , which he calls musical instruments ; besides incredible numbers of silver Plates and Dishes , silver Tables , and the Doors of silver . This we know , that David left seven thousand talents of refined silver for the Temple , besides what Solomon added , 1 Chron. 29. as for gold , we read that the Oracle and Altar were overlayed with gold , so were the Cherubins , and the whole house overlaid with gold , and the very floore also , 1 Kings 6. besides the golden Altar . Solomon made the Table whereon the shewbread was of gold ; the Candlesticks also , with the flowers , and lamps , and tongs , with the bowls , snuffers , basons , spoons , censers , and hinges , all of pure gold , 1 Kings . 7. I need not speak of the rich woods and pretious stones in the Temple . The Contriver of this Fabrick was God himselfe ; the form of it was four square ; the Courts four ; one for the Gentiles , another for the Israelites , the third for women , and the fourth for the Priests : the Gentiles might not enter into the Israelites court ; for that was counted a prophanation of the Temple ; yet our Saviour who was frequently conversant in the court of the Gentiles , accounted that a part of his Fathers house and the house of prayer , and it was out of this Court that he whipped the buyers and sellers ; this was called Solomons porch , Iohn 10. Acts 3. because in that place Solomon stood when he dedicated the Temple and used there to pray , or because it stood undemolished by the Chaldeans , when the rest of the Temple was destroyed . In the Priests Court stood the Altar of burnt offerings and the brasen Sea. In the Sanctuary called the Oracle ( because there God delivered his Oracles ) stood the Ark , the Censer , Propitiatory and Cherubines ; it had no light nor window in it ; hither the high Priest only had access , and that but once a year , where he burned incense , so that he neither could see not be seen . In the holy place which was also without windows , there burned lights perpetually , to represent the celestial lights ; but in the most holy there was no light at all , to shew that all outward light is but darknesse , being compared with that light which God inhabiteth , and which no man can approach unto . Within the Ark were the two Tables of the Law , the pot with Manna , and Aarons rod. The Tables and the rod represented Christs active and passive obedience ; the golden pot with Manna , his two natures . The Temple was built after the manner of the Tabernacle ; but that did far exceed this in stability , magnitude , glory , and continuance : In the Tabernacle were but two Cherubins , in the Temple four ; in the Tabernacle there was but one golden Candlestick , and one brazen Laver , but in the Temple there were ten of each . So this Temple of Solomons far exceeded the other built by Zerobbabel , wherein was wanting the Cloud , the celestial fire , the Ark and the holy Oyl ; besides in number of Prophets , magnifick structure , and wealth , it was far inferiour to the first , and yet in respect of Christ the second did far exceed the first , who supplyed the want of the Cloud , fire , oyl , Prophesie , Vrim , and Thummim . He being all these in a more excellent manner ; but wee must note that though the pot with Manna and Aarons rod were kept in Moses his Ark ; yet in Solomons Ark were only the two Tables of the Law , 1 Kings 8. 9. In the Womens Court stood the Gazophylacium or treasury , containing the Almes or Gifts that were offered . Q. What else may we observe of Solomons Temple ? A. That this Temple was to the Jewes as their Cathedral or Metropolitan Church ; the Synagogues which were not in Ierusalem till after the captivity , did resemble our Parish Churches ; in which the Scribes taught , as the Priests in the Temple ; and as there was a high Priest for the Temple , so there was for the Synagogue a high Ruler called Archisynagogus . In the Synagogues also they had their distinct Courts , as in the Temple , and an Ark for the book of the Law ; and the same holinesse ascribed to the one as to the other , but that they could sacrifice nowhere but in the Temple upon the brazen Altar in the Court of the Priests ; which Altar was called Ariel or the Lyon , because like a Lyon it devoured the flesh of the sacrifices . Upon the golden Altar incense was offered ; Christ was represented by both Altars ; his humanity and passion by the brazen ; his divinity , resurrection and ascension by the golden Altar , and the incense thereof mounting towards Heaven . In the Court of the Priests called the holy place , stood the Table of Shew-bread , on which were twelve loaves , which represented the twelve Tribes ; upon each loaf was a dish of franckincense , shewing Christs intercession for his people . The Candlestick and Pincers or Snuffers represented the doctrine and disciplin of the Church . Some divide the Temple but into three parts , excluding the Court of the Gentiles ; to wit , into the outward Court of the Israelites , the holy or Court of the Priests , and the holiest of all , into which the high Priest entred once yearly with blood , incense and smoak . It was death for any other to enter there , and even for the high Priest himselfe , if he entred above once in a year ; yet Pompey and Heliodorus took the boldness to enter thither ; but the one never prospered after , and the other fell mad ; so dangerous a thing it is to be too bold with Religion . The brazen Laver and the Shew-bread in the Priests Court represented the two Sacraments of the Church , to wit , Baptism and the Eucharist . The Women shewed their devotion in bestowing their looking-glasses ( which were not of glass , as ours are , but of polished brass ) upon the brazen Laver , Exod. 38. 8. a looking-glass sheweth us the spots of our faces , but Baptism washeth away the spots of our soules . Two other Temples were built in opposition to that of Ierusalem ; namely , the Temple of Samaria , built by Sanballat upou mount Garizim ; the other at Heliopolis in Egypt , by Onias the fourth , whom Antiochus had put from the high Priesthood . The second Temple of Ierusalem built by Zerobbabel , was begun in the second yeare of King Cyrus , Ezra 3. 8. and was finished in the ninth year of Darius Histaspes , which was 46. years in all ; whereas the first Temple was begun and finished in seven years . Herod spent eight years , whether in repairing of the old , or in building of a new , is uncertain ; yet Iosephus tells us that Herod pulled down the old temple , and built a new one ; which was six and forty years in adorning and perfecting . of which the Jewes are to be understood , Iohn 2. 20. Q. What did the Temple and the Vteasils thereof represent to us ? A. As the flitting Tabernacle shadowed out the Church militant , so the fixed Temple resembled the Church triumphant ; the three Courts represented the threefold estate of mankind ; to wit , his state in sinne before the Law , by the outward court of the Gentiles : his state under the Law by the inward court of the Priests ; and his state under grace by the holy of holies . The Temple as it was built by Solomon a peaceable Prince , resembleth the Christian Church erected by Christ the Prince of peace . The one was built without noise , so was the other . The Temple was built upon a hill ; and the Church , saith Christ , is like a City built upon an hill . In the Oracle or most holy place , was neither the light of Sun , Moon nor Candle , resembling the new Ierusalem in the Revelation , having the glory of God , and the Lamb for the light thereof , Rev. 21. 23. In this place stood the Ark and golden Censer , with the Tables of the Law , Aarons rod , and the pot with Manna ; the mercy Seat covered the Ark , whereon were the golden Cherubins ; Christs Kingly Office was represented by the Ark crowned with gold ; his Priesthood by the censer , and his Prophetical office by the mercy seat , whence God spake to the high Priest ; the Tables of the Law and Aarons rod shadowed out his active and passive obedience ; the Cherubins looking on the Ark , did signifie Jews and Gentiles looking on Christ their King. The pot with Manna did adumbrate his divinitie by the one , and his humanity by the other . The Propitiatory covered the Law , and so hath Christ hid and concealed the condemning power thereof ; in the Sanctuary or holy place was the Table with the twelve Loaves representing the Twelve Tribes , and in them all true Israelites , or Church of Christ ; on the one side having the golden Candlestick , on the other the Altar of incense , besprinkled yearly with the blood of the Sacrifice : and representing the preaching of the word and prayer , which by the death of Christ are made acceptable to God. In the same place also stood the brazen Altar of burnt offrings and the brazen Sea ; the one resembled Christ , by whom we are justified ; the other holiness of life , by which we are sanctified ▪ or the Altar of burnt offrings did signifie our Eucharist , and the brazen Sea our Baptisme . The fire that burned continually on the Altar did signifie Christs divinity ; for our God is a consuming fire , saith the Apostle . The holy Oyl with which the Priest was anointed , shadowed the graces of the Spirit poured our on Christs humanity ; with this oyl of gladness Christ was anointed above his fellows . Q. What was the office of the Levites ? A. Besides that they helped the Priests in gathering of Tithes , some of them did carry wood and water for the Tabernacle , which they were bound to carry up and down with its Utensils , to pitch and take it down whilest it was movable ; they were distinguished according to Levies three sons , into the Gershonites , Cohathites , and Merarites ; the first carried the hangings and coverings . The second , the chief things of the Sanctuary : the third had the charge of the wood-work . In Davids time some were Judges , some Treasurers , some Singers , and some Porters , 1 Chron. 23. 26. The Singers and Porters were divided into 24. order● 1 Chron. 25. & 26. The elder Levites were to oversee and teach the younger , Who from the thirtieth year of their life , till the fiftieth did bear about the Tabernacle . Under them were the Gibeonites or Nethinims , whose office was to draw water and hew wood for the house of God. Q. What were the Prophets , Scribes and Pharises ? A. Not only were they called Prophets to whom God revealed himself and his purposes in an extraordinary way , but those also that expounded the Scripture , they were also called Fathers , Doctors of the Law , Disputers , Wise men and Rabbies from their greatness in knowledge ; Which title the Pharisees did appropriate to themselves ; their Scholars were called children and sons of the Prophets . The name of Scribes was given to Scriveners , and publick Notaries ; these were called Scribes of the people , Mat. 2. 4. and likewise those that did write and expound the Law ; such a Scribe was Esdras , Esdr. 7. 6. these were called Doctors of the Law. The Pharisees were so called from separation , and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Sepa●●rists , for they separated themselves to a strict kind of life , and to the study of the Law , having no commerce with other people , nor communicating with them in dyet , apparrel , nor customs . They held a fatal necessity with the Stoicks , and transammation with the Pychagoreans ; hence they thought that either the soul of Iohn Baptist , or of Elias , or of Ieremy had animated Christs body . They preferred Traditions to the written Word , and placed most of their holiness in washing , counting it a less sin to commit fornication , then to eat with unwashed hands ; from their daily washings they were named Hemero-Baptists ; they always washed when they returned from the market , thinking themselves polluted with the touch of other people . They are noted Mat. 9. 11. for holding it unlawful to eat with sinners , and Mark 7. 4. for their superstitious washing , of cups , pots , brazen vessels and tables , and Luke 18. 12. for fasting twice in the week , and Mat 23. 5. for their broad Phylacteries , which were scrolls of partchment , wherein the law was written , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to keep or reserve , for by these they kept the Law in their memory ; they are noted also for their large borders and fringes , Mat. 23. 5. they wore their Phylacteries on their foreheads and left arms ; and Hierom observeth in Matth. 23. that they used sharp thorns in their fringes , that by the pricking thereof they might be put in minde of the commandements . Q. What were the Nazarites , Rechabites , and Essenes ? A. The Nazarites were votaries , Numb . 6. so called from Nazar to separate ; for they separated themselves from wine and strong drink from coming neer the dead , and from the rasor ; some were Nazarites for their life , as Sampson , Iohn Baptist , &c. others only for a time , to wit , thirty days , as Absolom who cut his hair the thirtieth day of his vow , such a Nazarite was Paul , Act. 21. 24. Nazareth was a village in Galilee where Christ was conceived and bread , and therefore was called a Nazarite , Mat. 2. 23. and his Disciples Nazarites , Acts 24. 5. but indeed he was the onely true Nazarite ; because he was pure , holy , and separate from sinners , but he was no legal Nazarite , for he drunk wine and went neer the dead . These Hereticks were also called Nazarites , who taught that with the Gospel should be joyned the Law of Moses , Acts. 15. 2. Of the Rechabites , so called from Rechab their Father , We read Ierem. 35. 2 , 3 , 4 , &c. these neither drunk wine nor lowed seed , nor built houses , nor planted vineyards , but like strangers lived all their days in Tents . The Essenes , so called from their skill in curing of diseases , ( for they were much given to the study of Physick ) in their opinions were Pythagoreans , ascribing all things to fate , offering no sacrifices but of inanimate things , shunning oathes , pleasures , and wine , contenting themselves with water only , and mean apparrel ; their garments were white , and had all things in common amongst them . They worshipped towards the East , observed the Sabbath more strictly then others ; kept seven Pentecosts every year , to wit , every seventh week one , and generally they abstained from marriage : yet some did marry for procreation . They were superstitious in preserving the names of Angels : they were much given to silence with the Pythagoreans , chiefly at table : none were admitted into their Society without four years probation : there were some of these Essenes contemplative only , and lived in gardens , or remote villages , who contented themselves with bread and salt , others were active , and gave themselves to manual labours ; these lived in Cities , and fared better , and eat twice a day . Q. What were the Sadducees and Samaritans ? A. The Sadduces were so called either from Isedek justice , because they would be accounted the onely just men in the world , or from Sadock the Author of their Sect , who was the scholar of Antigonus Socheus : these rejected all Traditions and Scriptures , except the five books of Moses , denied the Resurrection , paines or rewards after this life , Angels and spirits , fate likewise or destiny , ascribing all to mans freewill . They held also that the soul died and perished with the body . The Samaritans held with the Sadduces , that there was no Scripture but the Pentateuch , that there was no Resurrection nor life Eternal , nor any Traditions to be admitted , yet they dissented from the Sadduces in acknowledgeing Angels ; in worshipping only upon mount Garizim , whereas the Sadduces worshipped also in Ierusalem , and kept faire correspondency with the other Jewes : whereas the Samaritans and Jewes did so hate and abhor each other , that there was no commerce between them , but did curse and excommunicate each other . Of these Jewish Sects see Iesephus , Philo , Drusius de trib . Sect. Munster , Sigonius , Buxtorsius , and others . Q. How did they anciently observe their S●bbath ? A. The day before was the preparation of the Sabbath , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which began about the sixth hour , that is our twelfth . That day they might not travel above twelve miles , least by comming home too late they might want time for preparation to the Sabbath , which began in the evening , and which for the excellency thereof , was called the Queen of Feasts , and gave denomination to the whole week ; on the Sabbath they must not travel above two thousand paces or cubits , for so far was the distance of the Ark from the Camp. They were so superstitious in the keeping of their Sabbath , that they would not fight that day , and so suffered Ierusalem to be taken twice . Whereas they knew that God commanded them to encompass Iericho seven times that day ; and that works of charity , necessity , and of Religion were to be done that day , the preparation for the Sabbath was proclaimed by sound of trumpet , and to shew their zeal to that day , they would keep some more hours then were enjoyned , which additament they called Sabbathulum . They would not dresse meat that day , because then it did not rain Manns in the desart besides the seventh day , which was the Sabbath or rest for men and beasts ; they had every seventh year a Sabbath , wherein the ground rested , and their great Sabbath in the end of seven times seven , called the Iubilee , in which debters , prisoners , and morgagers of lands were made free ; when the Passeover fell upon the Sabbath , this was called the great Sabbath , Iohn 19. 31. and then there was a preparation for the Passover , Iohn 19. 14. but there was no preparation due to the Passeover but in respect of the Sabbath ; which had this priviledge above all other festivals ; because God had particularly sanctificed this day for his service ; being both a memorative day of Gods rest from the works of creation , and figurative of our rest in Heaven ; this day is abolished in respect of the ceremonial and judicial part thereof ; but in respect of the morality it remaineth still . Q. How did the Iewes observe their Passover ? A. They eat the first Passeover standing with their loyns girt , shooes on their feet , and staves in their hands , to shew they were in haste to be gone ; but afterward when they were secure out of danger , they eat the Passeover sitting , or leaning after the Roman manner : which posture our Saviour observed when he eat the Passeover . The beast that must be eat was a Lamb or Kid , as being cheapest ; and because it must be eat up at one time , this Lamb was to be kept four dayes , to wit , from the tenth day till the fifteenth , that they might have the longer time to think on their deliverance , by looking on the Lamb , and withall to search if any defects were in it ; for the Lamb must be without blemish ; but this custome did not hold long : it must be also a male , and not above a year old . There must not be fewer then ten at the eating of the Lamb. it was killed between the two evenings , that is , between three of the afternoon till sun-setting , which was the first , and from thence till day light was quite spent , which was the second evening . This killing of the Lamb was rather a Sacrament , then a Sacrifice , as not being performed by a Priest , but by private men , and not in the place appointed for sacrifices , but in private houses . The blood of the Lamb was sprinkled on their thresholds ; this ceremony was used but only the first Passeover as I can find ; the Lamb was roasted , not boiled , for the more expedition ; and nothing of it must be left , least it should hinder them in their journy ; and it must be eat with sower herbs , to put them in minde of their bitter servitude in Egypt : the bread that was eat with it was unleavened , to shew their haste in removing thence ; the whole solemnity from this was called the feast of unleavened bread , and likewise the Passeover : Albeit properly the Passover was only the first day , yet the whole eight days were so named . This sacrament was a true representation of Christ the immediate Lamb of God , that takes away the sins of the world ; who is the true Passover , because the devouring Angel of Gods wrath hath past over our sins ; he was killed and roasted by the fire of his Fathers wrath ; he is our true food , whom we must eat with sowr herbs , and our loyns girt , to shew how ready we must be to undergo the bitterness of afflictions , and to subdue our carnal lusts ; we must eat him without leaven , that is , without pride and hypocrisie ; now is the time to eat him by faith : for this is the evening of the world , in which our Passover was sacrificed for us . The first and last day of this feast , were the two great days ; but the days between them were only half holy days : Other ceremonies of this feast we will see anon in the observation of Easter by the Moderne Jewes . Q. What were the feasts of Pentecost and Tabernacles ? A. Pentecost was kept in memory of the Law given on Sinai fifty days after the Passover . The first day of the Passover was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the first Sabbath after this second day , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is the second first Sabbath , Luk. 16. 1. and because their harvest began at Easter , and ended at Pentecost , therefore they are commanded Levit. 23. 10 to offer a sheaf of the first fruits of their harvest , upon the morrow , or second day of their great feast , and on the Pentecost to offer two wave-loaves ; the first offering was to sanctifie their harvest , the second was in token of thanks to God for the finishing of their harvest . The feast of Tabernacles was kept in memory of their fourty years aboad in the wilderness , when they lived in Tents , and by day were shadowed by a cloud . The first and last days were the chief days , especially the last , called therefore the great day of the feast , Iohn . 7. 37. and in these long feasts the first and last days are called Sabbaths . In this feast their custome was to hold in their hands branches of trees which they called Hosanna ; with this Hosanna they honoured Christ ; they made booths ( therefore the feast was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the open air , in which they lived seven days together , except in time of rain ; weak and impotent persons were excused and exempted from these booths , which were made up of Citrine trees , Palmes , Mirtles , and Willows . The next day after the feast , they compassed the Altar seven times with Palmes in their hands , in memory of the encompas●ing of Iericho . During the time of this feast , many bullocks were offered , as may be seen Numb . 29. on the last day of the feast they read the last Section of the Law , and began the first , and drew water out of the river Siloah , which in the Temple they delivered to the Priests , who poured it with wine on the Altar , the people singing , [ with joy shall you draw water out of the wells of Salvation ] Isa. 12. 3. This feast was kept the fifteenth day of Tisri the seventh moneth ; but Ieroboam kept it the fifteenth day of the eighth moneth ; some think that this feast was kept as a thanksgiving to God for their Vintage , and Plutarch calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bearing about of Thyrsi , that is , of Spears wrapped about with Ivy in honour of Bacchus . But of these passages see Hospinian de orig . fest . Munster in Calendar , and on Leviticus , Fagius on Leviticus , the Thalmud tract . de tabern . Scaliger de emend . temp . Iosephus in antiq . Buxtorfius , Tremellius , &c. Q. What were their new Moons and Feasts of Trumpets and Expiation ? A. Every new Moon was a festival among the Jews , in which as on the Sabbath people repaired to the Prophets for instruction , 2 Kings 4. 23. then it was not lawful to buy or sel , Amos 8. 4 yet the first new Moon in the beginning of their seventh moneth called Tisri , according to their Ecclesiastical account , but the first moneth in their civil computation , was called particularly the Feast of Trumpets ; for though at other feasts they sounded trumpets , yet at this feast there was more sounding , to wit , all the day , not so much in memory of Isaacs deliverance from death on mount Moriah , nor for the Law given with sound of trumpets on mount Sinai ; for the feast of Pentecost was instituted for that , but for the greater solemnity of the new year , from whence they reckoned their Sabbatical years and Jubiles , and dated all their deeds and bargains . This sounding then of trumpets was a solemn promulgation of the new year , and a preparation for the three ensuing feasts that moneth ; to wit , of Expiation the tenth day , of Tabernacles from the fifteenth to the one and twentieth , and the great feast on the two and twentieth day ; but I think this was no particular feast , but the conclusion of the feast of Tabernacles . Of the sacrifices to be offered in the new Moons read Numb . 28. 11 , 15. as for those words of David , Psa. 81. 3. blow the trumpet in the new Moon , they are most likely to be meant of the first new Moon or feast of Trumpets . The feast of Expiation was kept the tenth day of Tisri ; and it was so called because the high Priest then entred into the Oracle , to expiate his own and the peoples sins ; for himselfe he took a young Bullock and a Ram ; for the people he took a Ram for a burnt offering , and two hee Goats for a sin offering ; the two Goats he presented at the door of the Tabernacle before the Lord ; one of these ( lots being cast ) was sent into the wildernesse ; this was called the Scape-Goat , upon whose head the Priest laid all the sins and evils of the people , to be carried away by the Goat into the wilderness : The other Goat was sacrificed . On this day was their great fast , Act. 8. 9. wherein they abstained from all kind of work and delights , so that they might not kindle fire , nor dresse meat ; notwithstanding their afflicting themselves , the joyful Jubile was this day proclaimed . Of the rites used at this day by the Moderne Jwes , we will speak hereafter . Q. What was their Sabbaticnl yeare and their Idbile ? A. Every seventh year was a Sabbath or rest : for then the land did rest from plowing and sowing ; then poor debtors that were native Iewes and not Proselytes or strangers , were released , if they were not able to pay : by this God would exercise the charity of his people to the poor , and have them rely on his providence : who gave such increase to the sixth year that it brought forth provision enough for three years , and therefore all things were this time held in common , and they lived as Adam did in Paradise , or as people in the golden age , when the earth sp●nte sua of its own accord brought forth all things ; omnis tulit omnia tellus . Of this years fertility see Levit. 25. 20. The Hebrew servants were this year to be set free , Exod. 21. 2. and the Law to be read publickly , Deut. 31. 10. The Jubilee so called from Iobal a Ram , because of the sounding of Rams horns at that time was instituted Levit. 25. 8. for the comfort of prisoners , servants , and debtors ; for then all things were brought back to their former estate ; and therefore perhaps it is called Jubilee from Iobhel , to deduce or bring back ; all lands that had been sold or morgaged , were restored to the right owners , by which meanes Families and Tribes were preserved entire without commixtion or confusion , and their ancient inheritances remained whole . This feast was kept every fiftieth year , but was proclaimed the forty ninth , on the day of expiation ; and was a type of that great liberty and delivery we have by Christ ; which is begun in this world , and consummated in that which is to come , where we shall enjoy eternal rest , and shall obtain remission of all our debts , and the possession of that ancient inheritance prepared for us before the foundation of the world . This year of Jubilee also was to put them in minde of their deliverance from the captivity of Egypt . As in the Sabbatical year , so likewise in this all things were common : the servant whose ear was bored , is now set free ; and the slave that was sold for six years , is now dismissed , although those six years were not yet ended . The beasts also had liberty to feed where they pleased . But as the Jewes did keep no Jubilee in the captivity of Babylon ; neither have they kept any since Christ. As for their feasts of Purim , and dedication , or renovation , called therefore in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we will speak anon . These were all the Festivals kept by the Iewes ; the three chief besides the Sabbath , were the Passover , Pentecost , and Tabernacles in commemoration of three great benefits , without which no Society or Common-wealth can subsist , to wit , Liberty , Laws , and Defence or Protection . Now for diverse reasons God instituted so many feastival days . First , because he would have his people keep in mind the benefits he bestowed on them . Secondly , to give him thanks ; which they solemnly did chiefly at Easter , by offering their first fruits ; at Pentecost by offering Loaves ; at the feast of Tabernacles by sacrificing in that they had now gathered in all their fruits . Thirdly , by these festivals the love and amity of Gods people were the more preserved in their often meetings . Fourthly , and so was their devotion the oftner exercised in sacrifices , by which the Levites and poor were releeved . Fifthly , unity of Religion was also by this means preserved . Sixthly , and their obedience also in this was tried . Seventhly , but chiefly Christ the promised Messiah was in these Feasts represented ; for every sacrifice and oblation did shadow forth his death and passion , by whose blood alone , and not by the blood of Goats and Rams , we have obtained eternal redemption . Q. What sorts of Excommunication was used among the Iews . A. At first they excluded the delinquent out of their Synagogue , John 9. 22 but not quite out of the Temple , for he might stand in the gate in time of Divine service ; this censure lasted thirty days and more , if the party repented not ; and if he died without repentance , he wanted the ceremonies of common burial , and a stone was laid on his coffin , signifying he deserved stoning . They had a higher degree of excommunication , which Saint Paul calls [ a giving over to Satan ] 1 Cor. 5. 5. by the Greeks the partie so excommunicate was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and such were not permitted to come neer the Temple . Curses also were denounced against them ; Hymenaeus , Alexander , and the incestuous person are those excommunicated . Their highest degree was Maran-atha , that is , the Lord cometh , 1 Cor. 16. signifying that the Lord was comming with vengeance against such ; these were totally secluded from the people of God , which is called a cutting off from the People and a blotting or razing of their names out of the book of life ; answering to those three degrees , the Greek Church had ; their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the Latine had their Abstenti , Excommunicati , and Anathemata , the reason why God would have this strict discipline used in his Church is First to terrifie the evil doers ; Secondly , to preserve the sound sheep from being infected by the scabbed . Thirdly to keep up the reputation of his Church , which otherwise might be scandalized for conniving at sin . Fourthly , that Gods judgements may he either diverted or prevented , for he is just , and will not wink at sinne . Fifthly , that the excommunicate person by this severity may be brought to repentance and amendment of life . They had a peculiar way in excommunicating the Samaritans , to wit , by sound of trumpet , and singing of the Levites , who first by word of mouth pronounced a curse against the Samaritans , and those that eat or conversed with them ; shewing that they shall never be Proselytes in Israel , nor have any part in the resurrection of the just . Then they wrote this curse , and caused it to be read add pronounced in all parts of Israel . Q. How did God instruct the Iews of old ? A. Sometimes by visions and dreams , sometimes by secret inspiration , sometimes by a voice from Heaven ; sometimes by Vrim and Thummim , that is , light and perfection , which were the precious stones on the breast plate of the high priest ; but ordinarily he taught them by his word , either written by his holy Pen-men , or unwritten , namely by Tradition ; for God delivered his will this way to Moses , and he to Ioshuah , who imparted this to the Elders , and they to the Prophets . From the Prophets the great Synagogue received these Traditions , till at last they were committed to writing , for the benefit of those Jewes which dwelt in Iudea , about the year of Christ 230. This was called the Thalmud of Ierusalem ; but 500. years after Christ , the Jews at Babylon made a more exact collection , and this they called the Thalmud of Babylon , which contains all their Canon and civil Laws , and is with them of no lesse authority then the Scripture . They have besides this , their Kabbala , which is a mystical kind of learning , consisting most in certain letters and syllables , out of which they raise many mystical whimsies . The Thalmudists expect a temporal kingdom , the Kabbalists a spiritual , who also hold that there was an invisible world created 2000. years before this , because the first word in Genesis is Bereshith , and the first letter thereof is beth , which stands in their Arethmetick for 2000. R. Ionathan compiled the Thalmud of Ierusalem ; the other of Babylon was made up by R. Asse ; which is divided into six parts , sixty Books , and five hundred thirty and two Chapters . It 's thought that Ezra deliverd this Thalmud to Simon the High Priest , and he to his successors , till at last it came to old Simeon , ( who took up Christ in his arms ) and from him to his scholar Gamaliel . It 's most likely that Pythagoras had his Kabbalistical Philosophy from the Jewish Rabbies ; but of these passages see Galatinus de arcanis , Munster , Fagius , D. Kimchi , and the Thalmud it selfe . Q. What maintenance did the Iews allow their Priests and Levites ? A. Besides certain Cities and shares in their sacrifices and oblations , they allowed them the first fruits and tithes , the first fruits of the threshing floore , Num. 15. 20. comprehending the first fruits in the sheafe , offered at the Passeover in the beginning of harvest ; and the first fruits of loaves at Pentecost in the end of their harvest , besides the first of the dough , Numb . 15. 20. Nehe. 10. 37. Rom. 11. 10. these first fruits were called heave or wave-offerings , because they were shaken up and down , to shew that God was Lord of Heaven and Earth ; or else from hand to hand to all corners of the earth , to signifie that the whole earth was the Lords . The firstlings of man and beast God challenged as his own , Exod. 13. because he spared the first born of the Israelites , when he smote those of Egypt . The firstlings of clean beasts were sacrificed , the fat whereof was burned , but the flesh was given to the Priest. But the firstlings of men and unclean beasts were redeemed for five silver shekels of the Sanctuary , paid to the Priests for each of them , Numb . 18. 15 , 16. when they carried up their first fruits to Ierusalem , they had a pipe playing before them , and a bull with gilded homes , and a garland of Olive branches on this head . As for their tithes , the husbandman according to Scaligers reckoning , out of 6000. bushels in one year , paid for his first and second tith and first fruits 1121. bushels , which is above a sixth part of the whole , besides the tith of their cattel , and fruit of their trees ; and so strict were the Pharisees in the payment of their tiths that they tithed mint , anise & cumine , Matth. 23. 23. out of the first tith payed to the Levites , by the husbandman , was payed a tith to the Priest by the Levites . The second tith was payd by the husbandman , either in kine or in money as he pleased . This tith was not so great as the first ; for if he paid 590. bushels for his first tith , he paid but 531. for his second tith : but this second tith every third year was spent by the husbandman at home upon the poor , and not in Ierusalem on the Levites . This year was called the year of tiths , Deut. 26. 12. and though at this day the Jews have no lands , yet they pay carefully the tenth of their encrease . Q. What Church government had the Iews after they were carried captive into Babylon ? A. They had no setled government in Babylon , being then in misery and captivity ; yet they had some Elders and Prophets , as may be seen in Ezek. 8. 1. After the captivity , they reformed all things according to King Davids institution ; but the number of singers , do ot keepers and other officers came far short of the former : This government continued in some measure , till the time of Antiochus Epiphanes , who sold the Pontificare to Iason the brother of Onias the high Priest : he dy degrecs brought in the Greek government , and so did the third brother Menelaus ; at last it was totally subverted in the eighth year of Antiochus , and again restored by Matathius , and more fully by Iudas , Ionathan and his brother Simon ; in Ionathan the Priesthood was translated from the family of Tsadoc to the posterity of Ioiarib , who came of Eleazer . And the government held out in some sort till Herod the first overthrew it , by thrusting out the lawful Priests , and substituting at his pleasure unworthy men . The like was done by the Roman Governors ; then were the Levites deprived of their tiths by the chief Priests . The singers were permitted by Agrippa the younger , to wear a linnen garment as well as the Priests ; they retained then some Priests and Levites ; they had also Scribes and Lawyers , who exercised Ecclesiastick Jurisdiction with the Elders of the people . They had also Synagogues of their profession abroad in Alexandria , Cilicia , and other places , Acts. 6. 9. and in Iudea too , whither the people met to pray , and hear the Law and Prophets read . The Synagogues had their Rulers , Acts 13. 15. who did interpret the Law ; they were also called Prophets , Scribes , and Lawyers : but the Government of the Jewish Church was much pestered by the Samaritans , Esseans , Sadduces , and Pharises : Nazareans who rejected the books of Mojes , Hemerobaptists , who washed themselves daily , and the Herodians , who held that Herod was Christ ; the Esseans contemned marriage , and thought themselves holier then other men , therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Saints , they would have had all things equal . The Samaritans rejected all Scripture , except the Pentateuch , and were the sworn enemies of the Iews . The Pharisees were so called from Separation , for they separated themselves from other men , accounting all profane but themselves . They placed all Sanctimony in outward shews . The Sadduces , so called from Justice , denied providence , subjected all things to our will , denied the souls Immortality , Angels , and the Resurrection . The Scribes perverred all by their sophistical glosses on the Law. Of these things , see Sigonius , Bertram , Iosephus and others . Q. But what Church government have the Iewes at this day ? A. In Rome , Venice , Worms , Mentz , Frankford on the Moen , Fridburg , Amsterdam , and in divers places of Poland , Bohemia , and elsewhere , they have their Synagogues , where they use to pray together , and to hear the Law read . Before they come thither , they wash themselves , and scrape their shooes with an iron fastened in a wall before the Synagogue . They enter with great reverence , bowing themselves towards the Ark , where their Law is kept , and are tied to a set form of prayer , which they must read in their books ; they that cannot read must hearken diligently , and say Amen , though they understand not what is read ; for their Liturgy is the old Hebrew , which they generally understand not . They utter divers brief benedictions , and after them some short prayers ; and because they cannot sacrifice , being banished from Ierusalem , the place appointed for sacrifice , therefore in stead thereof they read the Law concerning sacrifices and offerings ; and some Expositions thereof out of the Thalmud , which they understand not . They pray in particular for the rebuilding of Ierusalem , and their return thither , which they dayly expect , for which they expresse great joy and vociferation . Then they read a long prayer , collected out of the Psalms , with some part out of the first Book of the Chronicles , ch . 30. Then they conclude with singing these words of Obadiah , vers . 17. But upon mount Sion shall be deliverance , and there shall be holinesse ; and the house of Iacob shall possesse their possessions , &c. And the house of Esau shall be stubble , &c. And Saviours shall come upon mount Sion to judge the mount of Esau , and the Kingdom shall be the Lords . Other Songs also they sing , much to this purpose ; and when they sing or say these words , [ Hearken O Israel , the Lord our God is one God ] they turn their heads to the four corners of the world , intimating thereby that God is every where King. There be some of their prayers which they are bound to say every day twice , standing strait , thinking that thereby they shall merit . But when they utter these words of Isai. 6. 3. [ Holy , Holy , Holy , Lord God of Sabbath , the Earth is full of the Glory ] they leap three times . They hold , that whosoever doth speak whilest they are praying , shall eat burning coales when they are dead . After this , they utter an execrable praver against all Christians and baptized Jews . Then they pray for peace , bowing their head to the left , then to the right hand , and depart out of the Synagogue with their faces stil towards the Ark , like crabs going backward . They use also to go slowly out of the Synagogue , lest by making haste , they might seem to be weary of praying . When they mention the adoration which is given to Christ by Christians , they spit on the ground in detestation thereof . Q. What circumstances do the Iews now observe in praying ? A. They pray being girt , standing upright , with their faces toward Ierusalem , laying their hand on their heart , and bowing their head . They hold it a great sin in praying to belch , yawn , spit , or break wind , because they hold the Angels to be there present ; but if any be necessiated to break wind , he must beg pardon of God , who hath made him a body so full of holes ; he that prays must make no interruption , though a Serpent should bite him , or the King of Israel speak to him . They are bound to utter an hundred blessings every day . In praying they must not touch their naked skin . They hold sneezing in prayers to be a good signe , but breaking wind to be ominous ; and they beleeve , that whosoever saith heartily Amen to their prayers , hasteneth their Redemption . Q. What is the time and order of their Evening prayer ? A. About five in the afternoon the Door-keeper of the Synagogue with a hammer knocks at their doores , warning them to repair to Evening prayer . When they are come , they sit down , and begin their service with these words of the 84. Psalm : [ Blessed are they that dwell in thy house ] Then the Precentor , having said or sung some Psalms , and half that holy prayer called Kaddesh , the whole Synagogve saith eighteen prayers , according to the number of bones in a mans back . And then the Praecentor comes down from his Pulpit , and falls upon his knees before the Ark , after the example of Ioshuah , Iosh. 7. 6. and layeth his left hand under his face , because it is said , Cant. 2. 6. His left hand is under my head . This the people do likewise , and with their faces covered , and towards the ground , they say the sixth Psalm . Having ended their Evening Prayer , and pawsed a while , they begin their night prayers , which they should say after supper ; but because it would be inconvenient to return late to the Synagogue , and many times they are drunk after supper , therefore before they depart they say some prayers ; but if any have a quarrel with his neighbour , he takes the Liturgy-book and shuts it , clapping his hand upon it , intimating hereby that he would pray no more , till his neighbour were reconciled to him . Q. Why do the Iews , beside the Sabbath , keep holy the Monday and Thursday ? A. Ezdras appointed that the people should meet three times in the week , to be taught the Law , because in the Desart of Sur the people wandred three dayes without water , that i● , say they , without the Law. And because Moses went up the mountain the second time to renew the Tables of the Law , and to pacifie Gods anger for the peoples worshipping the Golden Calf on Thursday , and returned thence on Monday ; therefore the devoted Jews use to fast these two days , as the Pharisee did in the Gospel ▪ Q. What Ceremonies observe they about the Book of the Law ? A. In every Synagogue the Book of the Law is kept within a Chest ; this Book is the Pentareuch , written on parchment in great Characters , and carried to and fro on two staves , fastened at each end of the parchment . Before the door of the Ark or Chest , hangs a piece of Tapestry , on which divers birds are figured , because birds were pictuted upon the Ark of the Covenant . This book is wrapt in linnen , which is covered with Silk , Velvet , or Tissue . The office of carrying the Law , is sold to him that gives most , and the money is bestowed on the poor . The two staves are called the trees of Life . When the Praecentor brings the book out of the Ark into the Pulpit , then they all sing these words , Numb . 10. 35. Let God arise ; and let his enemies be scatrered , &c. After some Anthymns are sung , one comes between the Chasan or Chief Singer , and him who bought the Office of carrying the Law , and kisses ( not the parchment , for that were too great presumption ) but the cloaths in which it is wrapped ; then with a loud voice he blesseth God , who hath chosen them before all others , and given them a Law. Then the chief Singer reads a Chapter , and the Book is kissed again , with blessing of God for giving the true Law. Then it is elevated on high ; the whole Congregation shouting ; This is the Law that Moses gave to Israel . The Women in the mean time being in a distinct Synagogue by themselves , are not permitted to kisse the Book ; nor to be there with the men , to shew what modesty ought to be there ; but if he who carrieth the Book , should by chance stumble with it , a long fast must be enjoyned ▪ that fall being held ommous , and a presage of great calamities . When the Book is wrapped up again within all its coverings , young and old kiss it , touching it only with their two fingers ; and whilest it is carried back to the Ark , they all sing again , Return Lord to the many thousands of Israel , Num. 10. 36. So prayers being ended , as they are going out of the Synagogue , they say , The Lord preserve my going out , and comming in , from henceforth and for ever , Psal 5. 9. Q. What is their manner of observing the Sabbath at this day ? A. Because Moses commanded the Israelites to gather as much Manna on the sixth day as might serve them also the seventh , therefore all that they eat and drink on the Sabbath , is prepared and dressed on the Friday ; and if the servants work be more then they can perform before the Sabbath , their Masters , be they never so great and rich , must help them , that the Sabbath be not broken ; yet they have three Feasts that day , one in the Evening when they begin their Rest , the second at Noon , and the third in the Evening when they conclude their Sabbath . All that day their , Tables remain covered ; If they do not wash their heads , hands and feet ; If they pair not their nailes , beginning at the fourth finger on the left hand , which pairings must not be trod upon , but either burned or buried ; if they change not their cloaths ; if the men cut not their beards , and the women if they combe not their heads ; if they sharp not their knives , and make every thing clean in their houses on the Friday , they esteem the neglect of any of these circumstances a violation of their Sabbath . Before the Sun go down , the women kindle their Sabbatarian lights , which is an ancient custome , as may be seen in Persius , Satyr 5. Herodis venere dies , unctáque senestrae Depositae pinguem nebulam vemuere lucernae . Except we understand here by Herods dayes , Herods birth-day , which was carefully observed by the Herodian Sect. Now the reason why the women kindle the lights , is because the first woman extinguished the light and glory of man by her disobedience . They also use to hasten their Sabbath , and to enlarge it , by ad●ing a part of the work day , that the souls in Purgato●y may have the more liberty and refreshing , who all that time cocl : and refresh themselves in water , for which cause the Jews are forbid by their Rabbins to draw all the water out of any place , but to leave some for refrigeration of these scorched souls . They beleeve that a good and evil Angel stand before their Synagogues , observing who pray and hear most diligently . These Angels wait upon such to their houses , where finding all clean and neat , they depart joyfully , though the evil Angel be not concerned , but is forced to shew a seeming content . They do not put out their lights all that day , nor must they snuff them , least they should thereby break their Sabbath , nor must they that day catch a Flea , or kill a Louse . If a Iew in his journey be overtaken by the Sabbath , he must stay , though in the midst of a Field or Wood , though in danger of theeves , storms , or hunger , he must not budge . They begin their feasting on the Sabbath with conse crated Wine , and two loaves of Bread , in memory of the double portion of Manna they gathered for the Sabbath : which day they think is not sufficiently observed , except they eat and drink largly in the day time , and kiss their Wives often in the night . In their Synagogues they have read to them seven of their Chapters by seven several men , who come in at one door , and go out at another . These Lectures are out of Moses and the Prophets , Act. 13. 27 & 15. 21. they pray for the souls of those who have violated the Sabbath , who being in Hell , have so much ease by their prayers , as to turn from one side to the other . But their Service lasteth not above the sixth hour , which is our noon ; for by their Law they must neither pray nor fast beyond this hour . If any dream of such things as they count ominous , such as the burning of the Law , the falling of their houses , or teeth , they must fast till the evening , and so they must fast the next day , as a punishment for fasting on the Sabbath . After dinner the most of their discourse is about their use-money , and other worldly businesse . In the evening they repair to their Synagogues againe , and thence to their third feast . They conclude their Sabbath with singing , or caterwaling rather , which they continue as long as they can , for ease of the defunct souls : And withal they pray that Elias would hasten his comming , even the next Sabbath if he please , that he might give them notice of the Messias his comming . Then the richer sort lighting a torch , taking a silver box full of spices with one hand , and a cup of wine in the other , they say certain blessings to God for the benefits of Light , Wine , Spices , and the Sabbath , and with some ridiculous ceremonies they end the Sabbath , and begin their week . Some wash their eyes and face with that consecrated wine , counting it medicinable : others sprinkle it about their houses against all Charms , and Witchcraft . They smell to the spices , that they may not faint when one of their soules deparreth , which it doth at the end of every Sabbath , and returneth at the beginning of the same , so that every Sabbath day they have two souls ; besides they think that Hell fire stinks in the week days , but not in the Sabbath , therefore they smell to the spices when the Sabbath is ended . They pour out some of their consecrated wine on the ground , to refresh Core and his complices , who live yet under the ground in fire . On the Sabbath they will not light their Candles , make their fires , milk their Cows , snuff their Candles ; dresse their Meat themselves , but have Christians to do such trivial things , and then they brag that they be the Lords of the world , and the Christians be their servants . Q. How do the modern Iews keep their Passover ? A. The richer sort spend thirty dayes in preparation , and buying of the purest wheat for their unleavened bread , with which also they furnish the poorer sort , who cannot buy . Their first born onely fast the Eve before . The Sabbath which immediatly precedeth the Passover , is very holy among them . In this they have long Sermons concerning the Passeover , and use thereof ; this they call the great Sabbath . They are very curious in cleansing their houses , and washing their utensils three dayes before Easter , being more carefull with the Pharisees to wash the outside of the platter , then to purge out the rapine and intemperance that is within . The night before the Passeover they take great pains to finde out all the Leavened bread that is in their houses . They search and sweep every corner and Mouse-hole for crums with wax candles ; if they finde none , they purposely fling down some , that they might not seem to have prayed and laboured in vain : All the crums they finde , they lay up carefully against the next day , and burn them . They are very curious about the grinding , kneading , and baking of the unleavened bread ; the corn must be ground three dayes before it be baked . The Mill stone must be cleansed from all former Meal , and so must the Chest that holds it . The water that is used , must be brought in consecrated vessels , about the going down of the Sun , covered . The Master of the Family must draw the water himself . The form of their unleavened cake is round , and full of holes to let in aire , least it should swell . No other ingredient is permitted in the flower , but water . About ten or eleven they dine , but soberly , that they may with the better appetite eat their unleavened bread in the Evening . But first they repair to their Synagogues , where they sing and pray ; onely the women stay at home to cover the tables , to hang the walls with Tapestry , and to expose their cupbords of Plate , and other riches to be seen , to put them in minde of that wealth which was in the Temple when it was robbed and demolished . Each Master of the Family , if he be rich , hath his chair of state , wherein he sits like a Prince , to shew that they were now redeemed from the bondage of Egypt . The poorer sort sit majestically also in their seats . Q. What is the manner of eating the Pascal Lamb at home ? A. When it begins to grow dark , they run home from the Synagogue ; a platter is uncovered , wherein are three Cakes , the uppermost representing the High Priest , the middle the Levite , and the lowermost the people of Israel ; in another dish is a roasted leg of Lamb or Kid , with an hard egge ; there is also a dish of Pap or thick stuff , made of divers fruits with wine spiced , and chiefly Cinnamon , representing the straw and brick of Egypt : in another platter there are Letrice , Parsley , Ivy , Raddish , and such like herbs , with another dish of vinegar , to represent the sower herbs caten heretofore with the Lamb. Every one hath his draught of wine . The middle cake is broken into two pieces ; the one whereof the Master hides in a Napkin , to shew how the Israelites fled with their dough unleavened out of Egypt . Then laying hold on the other peece of Cake , they sing , Such was the bread of affliction our Fathers eat in Egypt . Here we are now , the next year we shall be in Canaan . The platter with the Cakes is carried from the Table to the Children , that they night demand what that is , as we read Exod. 12. 26 , 27. When the Cakes are set down again , they sing a song of their deliverance ; and drink another glasse of Wine , leaning like Princes in their chairs . Then some of the Cakes are eaten with thanks-giving , and some of the Herbs dipped in the Pap. And at last the third Cake is broken , and some more of the herbs are eaten . Q. By these passages it seems that the Iews do not observe the Passover , as they were commanded by Moses . A. It s true ; for the most of their modern Ceremonies are Rabbinical rather then Mosaical . They say that now they are not tied to the Rites of Moses , because they are not in their own Land , but live amongst profane Gentiles , for so they call Christians . But indeed , the true cause why they keep not the old Passeover , is , because Christ our true Passeover is sacrificed for us , who hath put an end to all the old Ceremonies ; and it is observeable that those Jews who now live in Canaan , even in Ierusalem , do use altogether the same Rabbinical Rites , and do not sacrifice at all , seeing Christ the Lamb of God , who taketh away the sins of the world , is the only perfect and satisfactory sacrifice . Q. What may we observe concerning the Iews at this day ? A. That they are a blind , hard-hearted , stiff-necked people , who , as the Apostle saith , have always re●isted the Holy Ghost , and are given up to a reprobate sense ; they will not yet part with the vaile of Moses which is over their eyes ; who after so many miracles wrought by Christ and his Apostles , after the accomplishing of all prophesies and types in him , after the finishing of the time prescribed by Daniel , of seventy weeks , after sixteen hundred years expectation of a Messiah , since the end of those seventy weeks , after so many calamities which they have suffered for their obstinacy and blasphemies against the Son of God ; after so many delusions by Ben Cozbah , David , Moses , and other fa●● Prophers , who gave themselves out to be the Messiah , after so many testimonies and confessions of their own writers that Christ Jesus was the true Mestiah , yet they will not acknowledg it , but continue still in their obstinacy and cruelty against Christ and his members ; they ●rag themselves to be the seed of Abraham , and glory in their seal of circumcision given to him ; but if they were of Abraham , they would do the works of Abraham ; they would beleeve with Abraham , who saw the day of Christ and rejoyced ; they can claim no share in the covenant made with Abraham , because they deny and persecute him who is the foundation of the Covenant ; they condemn Christians for making and honouring of the image of Christ and of his Saints ; which is not so much out of zeal against images , for they allow the images of the Cherubins which were in the Tabernacle and Temple , but rather out of spight against Christ and his Saints . They count it idolatry to honour Christ in his picture or image , and yet they consider not that themselves are the greatest Idolaters in the world , in worshipping God according to their own fansie , and not according to his word , which teacheth us that he is to be worshipped in the unity of Essence , and Trinity of persons , which they deny ; thus they worship though not images , yet their own imaginations : how often have their Progenitors attempted to reestablish their antient government , but still in vain , and to their own destruction ? witnesse what they suffered under Vespasian and Titus , what under Iulian , when by his permission they began to rebuild their Temple ; what under Hadrian when they rebelled , and attempted to set up their earthly Monarchy ; what under Trajan and Marcus Antoninus ; what under King Philip called Longus in France , when they poysoned the Wells ; what shall I speak of their barbarous cruelties , and inhumane savagenesse under Andrew their Captain , in the time of Trajan , when they murthered many thousands of people , eating their flesh , wearing their skins , and girding themselves with their guts yet bleeding : of these passages we may read in Sozomen , Dio , Marcellinus , Paulus Aemilius the French Historian , and others ; as they have still been the greatest enemies that ever Christianity had , so doe they continue their harred against us at this day ; but being kept under they dare not do the mischief they would ; yet they curse us still , and hold that the best of Christians is no better then the Serpent , whose head deserved to be trod upon . They think they do God good service if they can cheat a Christian ; and they make no conscience to forswear themselves , when they take an oath upon any of our Bibles , thinking they are bound to keep no oath but what they take upon their own Torah or book of the Law which is read in their Synagogues . Neither will they swear willingly , but in the Hebrew tongue , counting all other languages profane , especially the Latine which they hate , because the Romans and Latin Church have been their greatest subduers and conquerers . They call us Gentiles , Edomites , and Devils , and Anathematise us daily . They will not call Mary the Mother of Christ , but in derision , The mother of him that was hanged . They are mercilesse Extortioners , and cunning in the Art of poysoning Their Religion consisteth most in needlesse and ridiculous ceremonies , in Rabbinical fables , Cabalistical whimsies , Thalmudical Traditions , large Fringes , and Phylacteries , and in a meer outside ; whereas mercy and justice , and weighty things of the Law are neglected and slighted . Q. May Christian Primes , with a safe conscience permit Iews to live within their Territories ? A. Yes ; conditionally that they communicate not in Religion , nor marry together , nor be too familiar ; and that these Jews be obedient to the civil power , quiet , modest , distinguished by some outward badge , and not to be admitted to any publick office or charge ; for they have been tolerated both by the Civil and Canon Law. 2. The Jews in the old Testament had leave to commerce with the Gentiles . 3. We ought to permit them , upon hope we may convert some of them to the knowledge and love of Christ. 4. We ought by all meanes to commiserate their condition , because to them pertaineth the adoption , and the glory , and the convenants , and the giving of the Law , and the service of God , and the promises ; whose are the Fathers , and of whem as concerning the flesh , Christ came , &c. Rom. 9. 4. 5. we must consider , that by their fall salvation is come to the Gentiles ; and if the fall of them be the riches of the world , and the diminishing of them the riches of the Gentiles , how much more then fulnesse ? Rom. 11. 12. let us not then insult over their miseries , nor boast against the branches ; for we are but wild Olives graffed upon them ; and if God spared not the natural branches , take heed least he also spare not thee , Rom. 11. For blindnesse is happened but in part upon Israel , untill the fulnesse of the Gentiles do come in , Rom. 11. And then all Israel shall be saved ; that is , most of them according to the Scripture phrase ; For the Angel tells Daniel , that every one of his people shall be delivered , whose names shall be found in the book , Dan. 12. 1. so them all the Jews before the last judgement shall be saved , and shall acknowledge Christ the true Mesliah ; yet not all without exception ; but all whose names are written in the book of life : this restriction sheweth , that some will not be saved . 5. By suffering the Jewes to live amongst us , we shall be the more induced to acknowledge the goodnesse of God towards us Gentiles , in receiving us to mercy , when he cast off his own people . By this also we are taught to fear and tremble at Gods judgements ; because for unbelief they were broken off ; we stand by faith ; let us not be too high minded but fear ; for if we continue not in his goodnesse , we shall also be cut off , Rom. 11. Lastly , from the Jewes we have our Scriptures ; they can be our witnesses to the Gentiles , that cut Scriptures ; are not devised and compiled by us , but by our enemies ; out of which Scripture , even to the great grief of the Jewes , we can clearly prove that Christ is the true Mesliah ; therefore it is convenient that we permit them to live amongst us : Q. May Christian Princes permit the Iewes to exercise their own Religion ? A. They may , if so be they dishonour not Christ , nor traduce or molest his Church : For they were better exercise their Religion , then curn Atheists ; principally seeing they worship the same God with us , though not in the same manner , and read the same Scriptures though not in the same sense . For this cause the Primitive Church , and the Imperial Laws suffered them ; and Christ himself permitted their Doctors to sit in the chair of Moses , and to teach his Doctrine , and counselled the people to obey the same ; besides , by permitting the Jews to use their Religion without molestation , by using them courteously , they may be the sooner enduced to embrace Christ ; and indeed our cruelties against them , and the wickednesse of our lives have been , and are still great obstacles to their conversion . But Christian Princes must be careful that they be not suffered to blaspheme Christ , or abuse his Church ; for they are keepers of both Tables , and they do not carry the sword in vain ; they should also use all the gentle means they can , to bring them to the knowledge and love of Christ , by instructing them in the grounds of Christian Religion ; but violence must be avoided ; for faith cometh by perswasion , not by compulsion ; neither must their infants be forcibly baptized against their Parents consent , but when they come to years of discretion they should cause them to be instructed in the principles of Christianity , nor must their Parents be suffered to hinder them ; but whilest they are infants , they must not be baptized against their Parents will , because that were to take away the right of paternity , which parents have over their children both by the Laws of God , of Nature , and of Nations ; besides the children of Jewes who are enemies of Christ , cannot be comprehended within the Covenant , and therefore are not capable of the sign of the Covenant , till they be of years ; and if then they embrace Christ , they are included in the Covenant , and so made capable of the seal thereof . Besides , the forced baptism of Jewish children would be a great scandal to Christian Religion , which would be traduced as a violent way to force infants to receive that of which they had no knowledg nor could give their consent to ; and so these children when they come to years of discretion , might justly repudiare that Religion , which was forced on them , when they had neithe knowledge of it , nor gave consent to it . Q. In what things must not Christians communicate with Iews ? A. They must not eat , nor drink , nor bath , nor cohabit together , nor entertain friendship and familiarity , least by these means Christians should be infected with their errors and superstition , or least they should seem to countenance their wicked opinions . 2. Christians must not serve Jews in any kind of service ; for then they will brag that they are the Lords of the world , and Christians their slaves : besides , it is unseemly that the children of the free born ( for so we are , being made free by Christ ) should serve the sons of the bond woman ; for they are true Israelites , and the sons of Abraham , who have the faith and do the works of Abraham : who are Israelites not after the flesh , but after the spirit . 3. Christians must not employ Jews for their Physitians ; for this were to engage them : besides , we know out of Histories how dangerous such Physitians have proved to Christians , who by reason of their inveterate malice , make no conscience to poyson them , but rather think they are bound to do so . 4 Christians must take heed how they traffick with Jews , least they be cheated by them , or least they partake of the sins and superstition of the Jews , by selling them such wares as they know they will abuse to their superstitious worship . 5. Let not Christians borrow money of Jews , except they mean to be undone by them ; for they have ever been , and are to this day , unconscionable Extortioners . 6. Christians ought not to read their blasphemous books , but to suppress and burn them ; for by them our blessed Saviour in his person , offices , preaching , & miracles is highly dishonoured , and his Church traduced : therefore Pope Gregory the ninth , about the year of Christ 1230. caused the Thalmud in which Christian Religion is so much blasted , to be burned ; which was performed accordingly by the Chancellor of Paris ; and about the year 1553. Pope Iulius the third , commanded that all the Jewish blasphemous books , with both the Thalmuds should be searched out , and flung in the fire : and that their estates should be consiscared who did harbour or read , print or write such wicked books , or bring them from forraign parts into Christian Territories . Q. How many days do the Jews spend in their Easter solemnities ? A. Eight ; the two first , and the two last are wholly kept with great Ceremony , the other four are but half holy days ; all this time they sup-plentifully , and drink strenuously , till it be midnight , but they drink up four consecrated cups of Wine , two before supper , and two at , or after supper : each of these cups is accompanied with a prayer , and the last with execrations against Christians ; at supper they eat the other halfe Cake ; and keep open all night their doors and gates , as being perswaded that then they are safe and secure from all danger , and that they are ready to entertain Eliah , whose comming they expect then . During this time they eat up the whole three cakes mentioned before , and have divers disputations about what work is fit to be done that time , full of ridiculous subtilties . If during this time they find any leaven in their houses , they touch it not , but cover it till they burn it . Now because they are not certain which is the true fourteenth day of the Moon , when they begin their Easter , they keep the second day as solemnly as the first ; and because they know not the true seventh day , therefore least they should mistake , they observe also the eighth day , after which day they bring leaven into their houses again : the men fast three times after , to expiate for their intemperance during the feast ; and for the space of thirty days , they neither marry nor both , nor cut their hair , because Rabbi Akibha lost by death all his Disciples , being eighty thousand , between Easter and Pentecost . Q. How do they now observe their Pentecost ? A. Pentecost , so called in the new Testament , from the fifty days between Easter and that feast , in the old Law it is called the feast of Harvest , and of first fruits , Exod. 23. 16. because then their Harvest began , and the time they offered their first fruits of the Earth . The Jews are very exact in numbring each week and day from Easter to Pentecost , praying continually that God would bring them home againe to Ierusalem , that in their own Land they might offer to him their first fruits as Moses commanded them . They keep two holy days at Pentecost , because they know not which is the true day . They produce their Law twice : and by five men they read so much as concerneth that festivity . They strow their Houses , Synagogues , and streets with grass , fil their windows with green boughs , and wear on their heads green Garlands ; to shew that all places about mount Sinai were green , when they received the Law. They eat that day altogether white meats of milk , to shew the whitenesse and sweetnesse of the Law. They make a Cake , or Pye having seven Cakes in one , to signifie the seven Heavens into which God ascended from mount Sinai . Q. How do they keep the feast of Tabernacles ? A. This third great feast , which was kept anciently in Booths or Tents made up of green boughs , in memory of the forty years peregrination in the De●art , is now observed by the Jews eight days together . The two first and two last are solemnly kept ; the other four are but half festivals . They first repair to their Synagogues ; then after some praying and singing , they run home to their Tents , but do not stay there all night , as their Ancestors were wont to do . They use to take in one hand boughs of Palme , Olive , and Willow , and in the other a Pome-citron ▪ then they bless God , and shake the boughs towards the four cardinal points of Heaven : then having placed the Law upon the Pulpit , they go round about it seven times in seven days , in memory of the Walls of Iericho , encompassed seven times . Then having shaken the branches in their hands , they pray against Christians . This feast is kept about the middle of September ; in which moneth they beleeve shall be fought the great battel between Gog and Magog , in which Gog shall be slain , and the Jews restored to their own Land. About night they go abroad in the Moon light , believing that God doth reveal to them by the shadows of the Moon who shall live or die that year , for then they begin the computation of their year . The shaking of the branches towards the four corners of the world , signifies the destruction of the four great Monarchies , ( to wit ) the Assyrian , Persian , Grecian and Roman . They make great use of Citrons in this feast , for they send sixteen men every year into Spain to bring with them as many of these as they can : for by the Citrons , they say , are represented just men , who are as full of good their workes , as this fruit is full of seeds . Q. How do they keep their new Moons ? A. Their new Moons are but halfe holy days with them ; for in the morning they go to their Synagogues , the rest of the day they spend in eating , drinking , and gaming : The day before the new Moon they use to fast ; when they first see her , they utter a Benediction , and leap three times towards her , wishing that their enemies may come no neerer to hurt them , then they are able to come neer and hurt her . The women have more right to keep this day holy then the men , because they would not part with their Ear-rings and Jewels towards the making of the Golden Calf ; but willingly parted with them towards the building of the Temple . They give a ridiculous reason , why sacrifices were commanded every new Moon ; because , say they , the Moon murmured against God in the beginning ; therfore he took her light from her , and appointed sacrifices to expiare her crime . Q. Why do the Iews fast in the moneth of August ? A. Because they hold the world was made in September , therefore they make that moneth the beginning of their year ; and believe , that about that time God will come to judge the world ; for this cause they fast and pray divers days before , and baptize themselvs in Lakes and Rivers ; and where these are wanting , they make pits , which they fill with water ; in these they dip themselves over head and ears , thinking this a meanes to expiate their sins ; they frequent their Synagogues and Church yards , desiring God to pardon them for the good Jews sake who are buried there , and in the same they distribute large Alms to the poor . In some places there they cause Rams horns to be sounded when they go to their Synagogues , to put the greater terrour in them , when they consider their sins , and the horror of Gods judgements . Their fasting ceremonies being ended , they shave and bath themselves , and begin their year with much mirth and jovialty . Q. What solemnity use they in beginning their new year ? A. Because they are commanded by Moses , Lev. 23. 24. to keep holy the first day of the seventh moneth , therefore they begin their Civil year from that day , which after evening peayer in their Synagogues they initiate with a cup of wine , wishing to each other a good year . The younger sort repair to the chief Rabbi for his blessing , which he bestoweth on them by prayer and imposition of hands . Being returned home , they fall to eating , drinking , and making merry . On the Table is set down a Rams head , to put them in minde of that Ram which on this day was sacrificed in Isaacs stead , and to signifie that they shall be the Head , and not the Tail of Christians . They feed that night plentifully on fish and fruit , to shew that they will encrease and multiply in good works , as the fish do in the Sea ; and that their enemies shall be cut off from all help , as the fruit is plucked off from the tree . In the morning they go betimes to their Synagogues to sing and pray ; the Law is taken twice out of the Ark , and some Lessons read ; after which , one soundeth a Rams horn on the Pulpit ; if he sounds clear , it s a good sign ; if otherwise , they hold it ominous , and a sign of a bad year . This horn-trumpet is also in memory of Isaacs delivery by the Ram this day , as they hold . The rest of the day they spend in good cheer and mirth . After dinner they go to the waters , there to drown their sins . If they see any fish in the water , they shake their cloaths , that their sins falling upon those fishes , may be carried away by them into the Sea , as of old they were by the scape-goat into the wilderness . At night they feast again , and so initiate the year with two days mirth . Q. How doe they prepare themselves for Morning prayer ? A. They hold it necessary that every Jew from the fifteenth of Iune , till Pentecost , should rise before day ; because then the nights are long , but from Pentecost till the fifteenth of Iune , they may rise after day ; their rising will be the more acceptable to God , if they have weeped in the night , for with such the stars and planets do weep ; they must let their tears fall down their cheeks , because then God is ready with his bottle to receive them ; these tears may serve them for good use ; because when at any time , the enemies of Israel send out Edicts to destroy the Jewes , God is ready with these bottles to pour them out upon these writings , and to blotuot the Edict that the Jews may receive no hurt thereby . They hold the morning the best time to enter into the house of God , because David faith , Thou wilt heat my voice betimes in the morning . In the evening they say God commands all the gates of Heaven to be shut ; which are guarded by certain Angels , who are silent till after midnight , then a great noise is heard in Heaven , commanding the gates to be opened : this noise is heard by our cocks here below , who presently upon this clap their wings and crow , that men thereby may awake ; then the evil spirits who had leave to wander up and down in the night , whilest Heaven gates were shut , lose all power of doing hurt : as soon as they hear the cock crow , they must say this prayer as they are taught by their Rabbins : Blessed be thou O God , Lord of all the World , who hast given such understanding to the cock . When they change their shirts , the walls and bed-posts must not see their nakedness ; but they must change within the bed-cloaths . They must not in the morning put on the left shoe before the right ; but at night they should put off the left shoe first . As they are going out of their chamber in the morning , they must with a submissive mind bow their head to the ground , in remembrance of the devastation of the Temple at Jerusalem ; but no man must offer to say his prayers till first he hath eased himself at the stoole , and washed his hands , because upon them evil spirits sit in the night time ; and his face also , because it was made after the image of God ; but they must be careful that the right hand with which they touch the Law , and write the name of God , may no waies be defiled . And when in private they are easing of themselves , they must not then think of God , or of his Law , for that will shorten their life , as their Rabbins say . If any man touch his eye in the morning with unwashed hands , he shall be blind ; if his ears , deaf ; if his nostrils , they shall still be dropping ; if his mouth , it shall stink ; if any part of his skin , it shall be scabbed ; they must not presume to pray but in their four cornerd cloak , from which hangs certain borders , laces , or Phylacteries , which they call Zizim ; they must also have their Tephillin tied to their heads and hands ; these are scrowls or bundels of prayers , but of these and many more of their superstitious ceremonies , see Buxtorsius in Synagoga Iudaica . Q. How do they prepare themselves for the feast of Reconciliation ? A. The first ten days after the beginning are penitential , in which they fast and pray . The ninth day every man , young and old , takes a Cock in his hand ; every woman and maid a Hen. After some impertinent sentences pronounced out of Scripture , each one whirls the Cock about the Priests head , saying , This Cock shall die for me ; then the Cocks throat is cut , his body flung to the ground , and at last roasted : His guts are cast upon the top of the house , that the Ravens may carry them away , and their sins together . They labour much for white Cocks , which they hold to be pure from sin ; red Cocks they detest , as being full of sin . The reason why they sacrifice a Cock , is , because the Hewbrew word Gheber signifieth a man , and in the Thalmud a Cock ; so to them the death of a Cock is as much as the death of a man. After this , they go to the Church yard , confesse their sins , and give to the poor the price of their Cocks , because of old they used to give their cocks to the poor . In the afternoon they dip themselves again in water , and prepare lights for their next days service in the Synagogue , where , in the evening they meet , and reconcile themselves to each other , where hath been any offence ; he that seeks to be reconciled , is sufficiently satisfied , though the other be obstinate ; and thinks himself acquitted , in seeking for that the other hath refused . If the party wronged die ▪ he that did the wrong goeth to his grave , and before ten witnesses confesseth his fault ; they confesse also their sins to each other , in some secret place of the Church : they go two and two ; the one boweth his body , turning his face to the North ; whilest he is confessing and beating of his breast , receiveth thirty nine stripes on the back , of his fellow with a leather thong , whom he repayes in the like manner . Having done , they return home , and make merry with their roasted cocks and hens . Over their cloaths they put on a white shirt or surplice , to shew that now they are white and pure from sin . Q. What other Ceremonies use they in the feast of Reconciliation ? A. The ninth day the men in the Synagogues , the women at home , about evening , light wax candles , over which they pray , stretching out their hands towards the lights ; which if they burn clear , they take it for a good sign that their sins are pardoned , and that they shall be happy : if the lights be dim , or the wax melt , it 's ominous . Then they fast , goe bare-footed , abstain from oyl , bathing , and carnal copulation : they spend much of the night in singing and praying , and most of the next day , while the Priest extendeth his hands to blesse them , they all lay their hands on their faces , as not daring to look on those sanctified hands of the Priest. At this time they fast 48. hours together , and some have been observed to stand upright and pray above 24. hours without intermission . Some write that they use at this time to bribe Satan , that he may not accuse them for their sins . Q. What Ceremonies use they when they have read over the Law ? A. They divide the Pentateuch into 52. Sections . according to the 52. Sabbaths of the year . The last Lesson , which falls out on that day that immediately follows the feast of Tabernacles , about the 23. of September . is accompanied with singing , and the Priests dancing . All the books are this day brought o●t of the Ark with dancing about it ; in the interim , whilest the books are out of the Ark , a candle burns within it , to shew that the Law is a Light. In the Synagogue they fling Nuts , Peares , and other fruit to the Youth , who , in scrabling for the same , fall often times together by the ears . That day their Ecclesiastick Offices are proposed to sale , which occasioneth much strife and malice among them . The money raised on the Offices , is for the repair of their Synagogues , and relief of the poor . At last they conclude all with good cheer and wine at supper , and are merry , if while the Law was carried about , he did not stumble that carried it , for that is held very ominous . Q. What are these Church offices which they sell yearly ? A. First , the Office of lighting the candles . Secondly , Of furnishing the consecrated wine , which is spent in their Sabbaths , and other Festivals Thirdly , the Office of folding and unfolding the Book of the Law. Fourthly , of lifting up , and carrying about the said Book . Fifthly , of touching the sacred staves on which the Book or Parchment is rowled . Young men are greedy of this office , because they think the touching of these staves will prolong their life . Sixthly , the Office of reading the Law. And seventhly , of supplying his place who is negligent in his Office. Q. Why do they keep the feast of Dedication ? A. They keep it in memory of Iudas Macchabaeus , who dedicated the Temple the 25. of November . After it had been possessed and polluted by the Grecians , it was then ordained by Iudas and his brethren , and all the people , that this feast should be kept yearly for eight days together . At that first Dedication was found a small vessel of Consecrated oyl ; which of it self was not sufficient to hold out above one night , but by miracle it maintained the Lights for the whole eight days . Now this feast consisteth in drinking and gormandising , and in pompous superstition about their lights . Yet Christ honoured this feast with his presence , Iohn 10. 22. not to countenance the abuses thereof , but the institution it self ; for all places set apart for the service of God , ought to be consecrated and dedicated to him by prayer and decent ceremonies ; therefore Moses dedicated the Tabernacle to God , and Solomon the Temple with great solemnity and prayers ; when the Temple was rebuilt , after the peoples returne from Babylon it was dedicated again ; and now the third time it was dedicated , when it was profaned by Antiochus . These second Dedications are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Renovations . The Temple was also newly consecrated or dedicated under Ezechia , after it had been profaned by Achaz , 2 Chron. 29. The Priests and Levites spent eight dayes in this dedication . Q. What is their feast of Purim ? A. That is of Lots ; for Haman by lot had appointed the Jews to be massacred all through the Persian Kingdom in one day , to wit , the thirteenth day of the twelfth moneth , which is Adar or February ; but the Plotters were massacred themselves by the Jews the same day . For at Sufae , Haman with his ten Sons , and five hundred men more were slain , and three hundred the day after : and on the same day through the rest of Assuerus his Dominions were slain by the Jews 75000. So because this day they destroyed their Enemies , and the next day rested themselves , therefore at this feast they keep two holy days , or rather days for Bacchus . In their Synagogues they set up lights in the night time , a●d the whole book of Esther is read . As often as they hear the name of Haman , they keep a cruel noise , and stamping with their feet . They read all that passage of the death of Hamans Sons at one breath , to signifie the suddennesse of that death . These two days are spent in singing , playing , eating and drinking . The men wear womens apparrel , and the women mens , against the Law of God , which they think at this time of mirth they may lawfully violate . And that the poor may be merry also , the richer sort furnish them with meat and drink ; and so with this ryotous Bacchanal , they conclude their Anniversary Feasts ; for this is the last of the year , having none between this and Easter . Q. What Fasting days do the Iews observe now ? A. They keep the four Fasts mentioned by Zachary chap. 8. 19. to wit , that of the tenth moneth , on the the tenth of December , in memory of Ierusalem besieged that day by Nebuchadnezzar . Secondly , they fast the seventeenth day of the fourth moneth , or Iune , in memory of the two Tables of the Law broken , for the loss of their dayly sacrifice ; for burning of the Law ; for setting up idolatry in the Temple ; for besieging Ierusalem the second time , and for breaking down the walls thereof . They count the days from this till the ninth of the next moneth all unlucky ; so that they avoid all great businesse ; and School-Masters during that time will not beat their Scholars . Thirdly , they fast the ninth day of the fifth moneth , or Iuly , because then the Temple was burned ; therefore they go bare-foot , sit on the ground , read Ieremiahs Lamentations , and in the Church yards among the dead they bewail the losse of Ierusalem . From the first till the tenth of this moneth , they abstain from flesh , wine , shaving , bathing , marrying , and pleading , and from all kind of delights . Fourthly , they fast the third day of September , because G●doliah , Governor of those Jewes that were not carried away in Captivity , was treacherously murdered , as we read Ieremy 40. and 41. Besides these fasts , they have others , but not so generally observed ; for some of their preciser sort fast every Monday and Thursday . Some fast the tenth of March , because Miriam died that day , and the people wanted water in the Desart . Some fast the tenth of April , for the death of Eli , and his two Sons , and the losse of the Ark. Some fast the eighteenth of this moneth , for the death of Samuel . At Ierusalem the Jewes used yearly to fast in remembrance of the Translation of the Bible out of Hebrew into Greek by the seventy Interpreters : This fast was observed the eighth day of Tebheth or December , and was a day of much heavinesse among them ; which must proceed from their pride or envy , or too much superstition , disdaining that their Law should be imparted to the Gentils , and that this Translation was a profanation thereof . So superstitious they are in their fasts , that they will read no passages in the Bible but such as are sad and sorrowfull ; as the destruction of Ierusalem , Ieremies Lamentations , &c. and not any passage that is joyful , such as their delivery from Egyptian slavery , or Hamans tyranny . The only fast that God commanded was that upon the day of Expiation ; other fasts were enjoined by the Prince upon emergent occasions ; as the fast commanded by Iehosophat , by Ioachim and other Princes . Divers other private fasts they have upon private occasions . Their fast is from all meat and drink till the evening that the stars appear . Q. What is the manner of their Marriages ? A. They are married in the open air , either in the streets or gardens , by their Rabbies . The Bridegroom wears about his neck a hair-cloath , the end of which the Rabbi puts on the Brides head , after the example of Ruth , who desired to be covered with the skirt of Boaz his garment . Then the Rabbi takes in his hand a glasse full of wine , over which he pronounceth a blessing , praising God for this Conjunction , and gives it to the Bride-man and his Spouse that they may drink . Then he takes from the Bridegroom his gold ring , and asks of the standers by if it be good , and worth the money given for it , and so puts it upon one of the Brides fingers : then are the marriage writings read openly ! Then the Rabbi takes another glass of wine , over which he prayeth , and presents it to the married couple to be tasted ; but the Bridegroom takes the glasse and dashes it against the wall , in memory of the destruction of Ierusalem , and for the same cause in some places ashes are put on the Bridegrooms head ; so the Bride in sign of sorrow puts on a black cloak , and the Brideman a black hood ; they are married in the open aire , that by looking up to Heaven , they may be put in mind of multiplying like the stars . The other ceremonies used before and after marriage , are not to our purpose , as not being Ecclesiastical . But we must know that besides the principal Wife , they have others that are subordinate , which we may call Concubines , who have not the command of the family , nor gifts , or presents from the Husband , as Rebecca had from Isaac , nor matrimonial writings , as the chief Wife hath ; nor may their Children inherit , but receive gifts onely ; thus Abraham dealt with the sons of his Concubines , Gen. 25. Their custome also is first to be contracted , and after some space of time to be married ; which contract was confirmed either by writing , or by a piece of money , or by copulation ; but this last was punishable . Their marriages are accompanied with blessings and prayses ; therefore if they are married within doors , that house is called Beth-Hillulim , the house of prayses . Q. How doe they make their Bills of Divorce at this day ? A. After the same manner that they did in the time of Christ ; when any man is weary of his Wife , he writes a Bill of twelve lines only , neither more nor fewer ; this he delivers to his Wife before three witnesses , who subscribe and seal the same , whereby he gives her free power to go whither she will , and to dispose of her self as she pleaseth , but she must not marry again till after ninty days , that it may be known whether she be with child or not ; the Woman also might give a Bill of Divorce to her Husband , of which our Saviour speaketh , Mark 10. 12. and withall sheweth that such Bills of Divorce were not commanded but tolerated by Moses for the hardnesse of their hearts ; and tells them plainly that whosoever puts away his wife , and marries another , commits adultery , and so doth she if she marries another , Mat. 5. 31. Peter Martyr in 1 Cor. 7. 10. is mistaken when he saith , that there is never any mention in Scripture , that the woman gave a Bill of Divorce to her Husband ; but our Saviour tells us , that if the woman put away her Husband and marry another , she commits adultery ; but the man and woman could not put away one another without a Bill of Divorce , and that before witnesses . Q. After what manner is the Wife separated from her deceased Husbands brother ? A. The widow with five witnesses repairs to the chief Rabbi , who asks her certain questions , as whether her Husband hath been dead three moneths , whether his brother be a single man , whether the man present be her husbands full brother , of what age they are of ; and whether they think themselves fit for procreation ? Then he asks of the woman if she be fasting , for otherwise she must not spit in his face . Then he asks of the man if the woman present were his brothers Wife , if he will marry her , or suffer his shoe to be pulled off . If he say he will not marry ; then a shoe is brought , and put upon his right foot being bare ; then the woman comes , saying , this my brother in Law refuseth to raise up seed to his brother , and so bowing her selfe , pulls off his shoe , and spits in his face ; saying , so shall it be to him that will not build up his brothers house ; and thus they are parted . Q. What is the manner of Circumcising their Children ? A. The Child is first washed , and layed in clean linnen ; for if he be foul , or defile himself while he is Circumcised , the Mohel or Circumciser is to suspend or interrupt his prayer , till he be washed againe . In the morning of the eighth day , the God-father seateth himself down in a seat placed neer the Ark , and the Mohel neer him . Twelve wax candles are brought in , to represent the Twelve Tribes . Then two cups of red wine , the circumcising knife , with two dishes ; the one of oyl , the other of sand . When the Child is brought to the door by the women , the Congregation riseth up , the God-father takes the Child and sits down in his seat . There is also a seat prepared for Eliah , whose comming they expect at the circumcision . The child is then named , and usually by the name of some of his Ancestors , so that Luke 1. 61. it was wondered at , that Zacharie should name his Son Iohn , seeing none of his kindred was named with this name . The eighth day was so strictly observed , that if it fell on the Sabbath , the child was then circumcised ; not sooner least God should be thought to be tied to the Sacrament , and because the Child the first seven days after the birth was held legally unclean , and yet remaining in his blood , Levit. 12. 2 , 3. & 22. 27. nor later , least the parents should be longer withheld from the comfort of the Sacrament . The Penalty of contempt or neglect of circumcision was a cutting off from the people , Gen. 17. 14. that is , by excommunication , or bodily death of the parents . Therefore God would have killed Moses for not circumcising his son ; or else by the death of the son himselfe , when he comes to years of discretion , if he be not circumcised either by himself , or by his parents , or by the Judges . Q. How doth the Mohel cut off the foreskin ? A. He first rubs it , that it may be the lesse sensible , then blesseth God for the Covenant of Circumcision , and withal cuts off the forepart of the skin , and flings it into the Sand , in memory of that promise , Gen 32. 12. I will make thee as the sand of the Sea ; then he spits some red wine on the wound , and washeth it , and some also on the Childs face , if he faint , and taketh the bleeding member into his mouth , and sucks the blood from it , which he spits into the other cup of wine . Then he teares off the remaining skin with his sharp-pointed nailes , and layeth the clouts dipt in oyl on the wound , and bindeth them . Then he blesseth God again , and the Godfather takes the other cup of wine , and prayeth for the Child . And the Mohel moisteneth the childs lips with wine and his own blood , and prayeth again . If the child be sick on the eighth day , his circumcision is deferred till he recover . If he die before the eighth day , he is circumcised at the grave , but without prayers . Q. How do they redeem their first born ? A. When the Child is one and thirty days old , he is set upon a Table by the Father before the Priest , with as much money as two Dollers and a half . After some questions propounded by the Priest to the Father and Mother , amongst others , whether he esteems more of his money , or of his Child ; he answers , of his Child ; then the Priest takes the money and layeth it on the Childs head , and pronounceth that he being the first born , and presented before the Lord , is now redeemed : if before this time the Father dies , then the Mother signifieth by a scroll about the childs neck , that he is the first born , and not redeemed ; who when he comes of age , is bound to redeem himself . He is held to be of just age when he is thirteen years old , for then the parents stand no more charged with his sins , but must himselfe bear his own burthen . Q. What duty is performed to the sick ? A. The Rabbins are bound to visit and comfort them , and prepare them for making their will , if they be rich : They exhort them to be constant in their faith , especially they must beleeve that their Messias is yet to come ; therfore must make both confession of their faith , and of their s●●s . They pray that their death may be a sufficient expiation for their sins , and that they may have a share in Paradise , and in the life to come . Q. How do they use their dead ? A. When the Party dieth , his kindred tear off a little piece of their garments , because Iacob tore his garments when he heard of Iosephs death . They mourn also seven days because Ioseph did so for his father . All the water in the house they pour out into the streets . They cover his face , and bow his thumb , that it resembleth the Hebrew Shaddai , that so they may terrifie Satan from comming near the Corps . His other fingers are stretched out , to shew that now he holds the world no longer , having forsaken it . They wash the body with warm water , and anoint the head with wine , and the yolk of an egg ; and cloath him with the white surplice he wore on the day of Reconciliation , and then they Coffin him . When the Corps is carried out of the house they cast a shell after him , signifying that all sorrow should be now cast out of that house . In the Church yard a prayer or two is said ; then the Corps is buried , the next of kin casteth in the first earth . In their return they cast grasse over their heads ; either to signifie their frailty and mortality , For all flesh is grass , or else their hope of the Resurrection . When they enter the Synagogue , they skip to and fro , and change their seat seven times . The Mourners go bare-foot seven days ; abstain from wine and flesh , except on Sabbaths and Festivals . They bath not in 33. days , nor pare their nails . They burn candles for seven days together , thinking that the departed souls return to the place where they left the body , and bewail the losse thereof . They beleeve that no Jew can be partaker of the Resurrection , who is buried out of Canaan , except God through hollow passages of the earth convey his body thither ; grounding this conceit upon Iacobs desire to Ioseph that he should bury him in Canaan , and not in Egypt . They borrowed diverse Gentile customs in their Funerals , as cutting or tearing their skin , hiring of women to sing , and minstrils to play ; also shaving ; going bare footed , and bare-headed with dust on their heads , washing , anointing and embalming , besides beautifying of their Sepulchres , and adding of Epitaphs , &c. they used also burning of the dead , as may be seen in 1 Sam. 31. 12. and Amos 6. 10. they bury apart by themselves , and not with those of another Religion . Their common Epitaph is , Let his soul be in the bundle of life , with the rest of the just , Amen , Amen , Selah . Other vain opinions and ceremonies they have , but not to our purpose . Of which see Munster , Buxt●rfius , Margarita , Galatin , Hospinian , Fagius , D. Kimchi , Aben Esra , &c. The Contents of the second Section . The Religions of the ancient Babylonians ; of the making , worshipping of images , and bringing in Idolatry . 2. Of Hierapolis , and gods of the Syrians . 3. Of the Phenicians . 4. Of the old Arabians . 5. Of the ancient Persians . 6. Of the Scythians . 7. Of the Tartars , or Cathaians and Pagans . 8. The Religions of the Northern Countries neer the Pole. Three-ways whereby Satan deludes men by false miracles . The fear of his Stratagems whence it proceeds ; His illusions many , our duty thereupon . 9. Of the Chinois . 10. Of the ancient Indians . 11. Of Siam . 12. Of Pegu. 13. Of Bengala . 14. Of Magor . 15. Of Cambaia . 16. Of Goa . 17. Of Malabar . Pagan Idolaters believe the immortality of the Soul. 18. Of Narsinga , and Bisnagar . 19. Of Japan . 20. Of the Philippina Islands . 21. Of Sumatra , and Zeilan . 22. Of the ancient Egyptians . 23. Of the modern Egyptian Religions . SECT . II. Quest. WHat kinde of Religious , or rather Superstitious government was there among the Ancient Babylonians ? Answ. They had their Priests called Chaldeans , and Magi , who were much addicted to Astrology a●d Divination , and had their Schools for education of the Youth in this knowledge . They worshipped divers gods , or idols rather ; the two chief were Belus or Bel , or Baal , by whom they meant Iupiter ; the other was Astaroth , or Astarte , by which Iuno was understood . They were bound also , by their superstitious discipline , to worship the Sun ; and so was the King to offer to him every day a white horse richly furnished . They worshipped also the Fire , under the name of Nego ; and and the Earth , by the name of Shaca . To this Goddesse they kept a feast for five dayes in Babylon , where , during that time , the Servants were Masters , and the Masters Servants . They worshipped also Venus ; for maintaining of whose service , the women prostituted themselves to strangers , and received much money thereby ; to this purpose they sat and exposed themselves at the Temple of Venus , which they call Militta . Their Priests used to have their Processions , and to carry their Idols on their shoulders , the people before and behinde worshipping . The Priests also there used to shave their heads and beards , and to stand in their Temple with Axes , Scepters , and other Weapons in their hands , and Candles lighted before them . They held a Divine Providence , but denied the Creation . Ninus was the first Idolater , who after the death of his Father Belus , set up his Image , and caused it to be adored with divine honours here at Babylon , and in the rest of his dominions . Thus we see that the making of images , and the worshipping of them , was the invention of the Gentiles ; for indeed they were men whom the Pagans affirmed to be gods ; and every one according to his merits and magnificence , began after his death to be worshipped by his friends , but at length by the perswasion of evil spirits , they esteemed those whose memories they honoured , to be lesser gods ; this opinion and idolatry was fomented by the Poets ; and not onely a preposterous love , and a vain admiration of the worth and merits of dead men brought in idolatry , but likewise Deisidemonia , or a foolish and preposterous fear ; primus in orbe Deos fecit timor ; for the Gentiles did fear their Religion would be in vain , if they did not see that which they worshipped ; they would therefore rather worship stocks and stones , then an invisible Deity ; but it is ridiculous , saith Seneca , Gen● posito simulachra adorare & suspicere , fabros vero qui illa secerunt contemnere ; to worship and admire the image , and to slight the image maker ; whereas the Artificer deserves more honour then the Art. Against this madnesse the Prophet Isaiah speaketh chap. 44. men cut down trees , rinde them , burn a part of them , make ready their meat , and warm themselves by the fire thereof ; but of the residue he maketh a god , an idol , and prayeth to it ; but God hath shut their eyes from sight , and their heart from understanding . Divers ways they had in worshipping of their Idols , sometimes by bowing the head , sometimes by bending the knee , sometimes by bowing or prostrating the whole body , and sometimes by kissing the idol , or by kissing their own hand , if they could not reach to kisse the idol ; of this Job speaketh ; if my mouth hath kissed mine hand when I beheld the Sun shining , or the Moon walking in her brightnesse , Iob. 31. 27. but of the Babylonish idolatry see Diodorus , Philostratus , Eusebius , Isidor , Scaliger . Q. How doth it appear that the Gentile Idols were dead men ? A. By their own testimonies ; for Hermes in Asclepio as Apule●us records , confesseth , that Aesculapius grandfather to Asclepius , and that Mercury his own grandfather , who had divine worship at Hermopolis in Egypt , were men whose bodies were buried , the one in Lybia , the other in Egypt , in the Town Hermopolis , so called from him ; but under these names Spirits or Devils are worshipped , which I did draw or intice into their Statues . Plutarch witnesseth that the Egyptian god Osyris was a man , who because he distinguished every Region in the Camp by their colours , in which Dogs , Oxen , and other beasts were painted ; therefore after his death he was honoured under these shapes . In Cyprians book concerning the vanity of Idols , Alexander is informed by Leo the chief Egyptian Priest , that their gods were no other then men . The Greek Poets in rehearsing the Genealogy and off-spring of their gods , do intimate that they were men . King ●aunus in Italy , made his Grandfather Saturn a god , and so he did deifie his father Picus , and his wife Fauna , who from her gift of prophecying was called Fatua and afterward Bona dea . When the Senate made an Act that none should be worshipped at Rome for gods , but such as the Senate did allow , did they not by this Act intimate that their gods were but men , and subject to their approbation . Cicero in his books of the nature of Gods , sheweth that all their Deities , both great and small were but men ; their Temples were their Sepulchres , and their Religion but Superstition . Virgil by confessing that the Trojan gods were subdued by the Grecians , doth acknowledge they were but men ▪ Sibylla calls the Gentile gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the idols or images of dead carkasses ; the whole story of Iupiter , to wit , his birth , education , actions , and death , do testifie he was but a man ; and if we look on his adulteries , incests with his own sister Iuno , and his daughter Minerva ▪ if on his Sodomy with Ganymedes , his ravishing of Europa and many others ; if on his impiety against his father Saturn , whom he drove out of his kingdom , and forced to hide himselfe in Italy ; if , I say , we consider these things , we must needs say , that he was so far from being a god , that he scarce deserved the name of a man , but rather of a savage beast , and indeed not unlike in ●alacity to the Goat his Nurse . Such another god was Saturn , a cruel murtherer of his own children , and whose chief delight was to have little children sacrificed to him . What was Mercury but a Theese , Venus a Whoore , Bacchus a Drunkard ? Vulcan was but a Smith , Apollo a Shepherd and Mason , Mars a Souldier , Neptune a Mariner , Minerva a Spinster or Weaver , Saturn a Husbandman , Aesculapius a Physitian , &c. in a word , as these were men , so they had no other Deity but what they had from men ; therefore I will end with that witty saying : Si Dii , cur plangit is ! si mortui , cur adoratis ? if these are gods , why do you bewail them ? if men , why do you adore them ? But against these deified men , the fathers of the Church have written sufficiently ; chiefly Clemens . Augustine , Eusebius , Tertullian , Cyprian , Lactantius , Arnobius , Nazianzene , &c. who tell us that there was no Religion at all among the Gentiles , seeing every kinde of impurity and impiety was patronized by their gods , and as Greg. Nazianzene saith in his third Oration against Iulian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , to be wicked was not only counted no disgrace , but it was also honoured with Altars and Sacrifices : Therefore justly might the Apostle call the worshippers of such gods , Atheists , because they did not worship the true God , but such as were no gods at all , and scarce worthy to be called men . Goodly gods ( saith the same Father ) who would be drawn to Aethiopia so far off , for the love of good cheer ; these sure were belly-gods ; and withall would undertake a quarrel for the Strumpet Lacaena . Q. What Religious worship , or idolatrous rather , was used in Hierapolis of Syria ? A. In this holy City ( for so Hierapolis signifieth ) was a magnificent Temple , built by Deucalion , or , as some write , by Semiramis , or , as others , by Bacchus . Queen Stratonice repaired ; or re-builded rather , this Temple , being decayed . Here men used to geld themselves , and put on womens apparrel , such Priests were called Galli ; Here stood two Priapi or Phalli , and within the Quire ( into which the chief Priest onely might enter ) stood Iupiters statue , supported with Bulls , Iuno's with Lyons , having in one hand a Scepter , and a Distaff in the other : In the Temple stood Apollo , cloathed and bearded , whose Oracles were much consulted ; if the Petition was liked , the Image would move forward ; if otherwise , backward . Here also stood divers other Idols ; 300. Priests were maintained here ; who did Minister all in white , with their heads covered , and sacrificed twice a day , with singing and musical Instruments , if to Iuno ; but to Iupiter no musick . Their high Priest was elected every year , whose cloathing was Purple , and a golden Myter . Not far from the Temple was a deep Lake , in which were kept consecrated fishes : in the midst thereof stood a stone Altar , crowned continually with Garlands ; on this odours did still burn . They had divers feasts : the greatest was that of the Fire ; where they set divers trees hung with divers sorts of beasts for sacrifice on fire , after they had carried about these Fires ( in Procession ) their Idols . Here the gelded Priests wound each other , and divers young men at this feast geld themselves . Here was much confused Musick , Disorder , Fury , and Prophecying . Into the Temple none might enter in 30. days , in whose Family any died , and then his head must be shaved . He that but lookt upon a dead Corps , was excluded the Temple a whole day . To touch a Dove was abomination , because Semiramis was transformed into a Dove ; and so it was to touch fishes because of Derceto , the Mermaid and Mother of Semiramis , half a Fish and half a Woman . To Hierapolis were divers Pilgrimages ; each Pilgrim was tied to cut his hair on his head and browes ; to sacrifice a sheep , to kneele and pray upon the fleece thereof ; to lay the head and feet of the sheep upon his own head , to crown himself , to drink cold wa●er onely , and to sleep on the ground till his return . The young men were bound to consecrate their hair , then to cut it in the Temple , and to offer it in a box of Gold or Silver , with their names inscribed thereon . Some other foolish circumstances there were in their superstitious Church discipline , if I may so call it : Of which see Lucian in his Syrian Goddesse ; out of whom I have this description . By this , and by what we are to speak of the Gentile idolatry , we may admire the madnesse of those men , who being made after the image of God , do subject and enslave themselves to dead images , to senselesse blocks and stones , which have eyes and see not , eares and heare not : then not without cause did David say , that they who made them are like unto them ; he meanes those that worship them ; for not the Artificer , but the Worshipper makes the Idol ; So the Poet , Qui fingit sacros auro vel marmore vultus , Non facit ille De●s ; qui colit iste facit . And it is strange to see how cold and sparing we are in the worship of the true God : how zealous and expensive they are in the service of their false gods ; they can cut their flesh , and cry from morning to evening with Baals Priests ; they can part from their gold and silver , their jewels and ear-rings to make them a golden Calf , yea they can offer their sons and daughters to be burned in the fire to Moloch ; and yet there is no sin so repugnant to God as Idolatry ; for it is repugnant to his entity , because an Idol is nothing in the world , saith the Apostle ; it is repugnant to his unity , because he is but one ; but false gods or idols are many ; it is repugnant to him as he is verity , because Idols are lying vanities ; it is repugnant also to him , as he is life , because Idols are dead and senselesse things ; it is repugnant to his purity ; for Idols are called filthinesse , pollution , and abomination in Scripture ; it is also repugnant to the love he carrieth to his Church : for it causeth jealousie in him , and therefore he calleth Idolatry Whoredom , and Idoters Adulterers ; and they that worship Idols are said to goe a Whoring after other gods ; it is likewise opposite to gods goodnesse ; therefore idolatrie is particularly called sin , as if it were the only sin in the world , so Exod. 32. 22. This people is prone to sin , that is , to idolatry : so Lament . 1. 8. my people have committed a sin , that is , Idolatry : and as it is most repugnant to Gods nature , so it is to almost all his commandments . To the first ; because it makes other gods then he . To the seond : because it makes graven Images , and worships them . To the third : because it takes Gods name in vain , by giving it to the creature even to stocks and stones . To the fifth : because it gives the honour due to parents , uno senselesse Idols ; for the Idolater saith to the stock , thou art my Father , and to the stone thou hast begotten me , Jer 2. 27. To the sixth commandement , because the Idolater is a horrible murtherer , in not sparing his own children . To the seventh , for Idolatry is not onely spiritual Adultry , but the cause also of carnal pollution , and of unnatural lust ; for among the Indiáns they practised Sodomy in the sight of their Idols , as a part of that worship due to them . Lastly it is against the eighth commandement ; for the Idolater is a sacrilegious thiefe , stealing from God his due , and giving it to his Idol , as the Prophet complaineth Hos. 2. 8. There are three sins inseparable companions of Idolatry ; namely , Witchcraft , Coveteousnesse , and carnal Pollution . For the first , The Apostle Gal. 5. 20. joyneth Idolatry and Witchcraft together : The Ephesians as they were given to Idolatry , so they were to Magical Arts : and as soon as they forsook their idolatry , they forsook also their witchcraft , and burned their conjuring books , Acts 19. 19. as Manasseh reared up Altars for Baal , so he used inchantments , and dealt with familiar spirits , and Wizzards , 2 Kings 21. 6. hence proceeded diabolical inspirations , and Enthusiasmes , Oracles , and many other inchanting tricks . As for covetousness , it is no wonder that it accompanies idolatry ; for it is a kind of idolatry , and so the Apostle calls it ; The covetous man worshippeth his god Plutus , or Mammon , with as great devotion as any Idolater doth his Idol : he saith to the wedge , thou art my hope , and to the gold , thou art my confidence ; he sacrificeth to his god the poor whom he oppresseth , his own soul also , and his body too , which he macerates with care , and deprives of things necessary . King Ahaz no sooner gave himself to Idolatry , but he presently shews his sacrilegious covetousnesse in robbing the house of the Lord of its wealth , 2 Chron. 28. As for carnal uncleannesse , how much that hath been practised by Idolaters , is known to them that have read Histories ; for they did not think their daughters fit for marriage , till first they had been prostituted before their Idols ; and though adultery , fornication and Sodomy were thought sins , yet these were held vertues , and a part of religious worship in the presence of their gods ; and it is no marvel ; for their very gods were incestuous , Adulterers , and Sodomites ; and divers Strumpets after their death were deified , as Lactantius instanceth in Laurentia , the Wife of Faustulus , who for her whoordomes among the Shepherds was called Lupa , that is a Whore. Such another was Leaena among the Athenians ; such was Faula , Hercules his Whore , and Flora , who left her estate to the Romans . In a word , Idolatry hath been the cause of all sin and mischiefe in the world ; from whence proceed murthers , rapine , oppression , injustice , intemperance , uncleannesse , sorsery , avarice , &c. but from this , that men forsook the living God , who is the punisher of vice , and rewarder of vertue ; and served false gods , who had been wicked men themselves whilest they lived , and patronized wickednesse when they were dead ? Q. What Idolatrous Gods or Devils rather , did the ancient Syrians worship ? A. Their chief god was Baal-Zebub , or Beel-Zebub , the Lord of Flies , either because his Temple was much infested with Flies , or else from the power he had in driving away Flies . He was a great god at Ekron , and is called in the Gospel , Prince of the Devils . Some take him for Jupiter , others for Priapus , others for Sumanus chief god of the Manes , which some think to be Pluto . 8. Baal-Phegor or Peor , that is , the gaping or naked Lord , so called from the naked posture in which he was worshipped ▪ h● was the God of the M●abites . His Temple is called Beth-Peor , Deut : 3. 29. some take him for Priapus . 3. Baal or Bel , which signifieth Lord , was a great god or Idol amongst the Babylonians , Sidonians , Samaritans , and Moabites , and sometimes among the Iews ; some take him for Mars , others for Iupiter , who by the Phoenicians is called Baal Samen , that is , Lord of Heaven , by which I think they meant the Sun. 4. Baal-berith , that is , Lord of the Covenant , Iudg. 9. 4. by whom they meant Iupiter , whose office was to confirme Covenants , and to punish the breakers thereof , Audiat haec genitor , qui foedera sulmine sancit , Virg. Aene. 12. So Aristophanes calls upon Iupiter to send his Thunder upon Perjurers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Therefore among the Romans , the Herauld or Foecialis in making of Leagues , used as he was killing the Hog , by which they used to confirm their Covenants , to call on Iupiter . 5. Dagon from Dag a Fish , because from the navel downward he was made in the form of a fish , but upward like a man ; this was a great Idol among the Philistines , and is thought to be the same that Neptun or Triton . Others who derive the word from Dagan , that is , corn , of which he is said to be the inventer , make him all one with Saturn . 6. Astaroth or Astarte was Goddesse of the Sidonians ; the word signifieth a flock of sheep or sheep fold ; this is thought to be all one with Iuno , Venus , or Lucina , under which names and the form of a sheep , they worshipped the Moon , as they did the Sun under the name of Iupiter , and form of a Ram. She is called also by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heaven , where her aboad is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from her dominion over the Stars . 7. Ad●ammelech , that is , the Kings cloak , or power . Anamelech , the Kings Oracle or Answer ; these two Idols were worshipped at Sepharvaim a Town of the Assyrians , 2 Kings 17. these gods were also honoured in Samaria , and so were Succoth-Benoth , the Tabernacle of Daughters , Nergal the light of the grave , Ashima a fault , Nibhas , the fruit of vision , Tartak , that is , Chained . All which may be seen in the above named chapter of the Kings . 8. The Moabites worshipped Chemosh , the Ammonites Milchom , 2 Kings 23. Nisroch was Senacharibs Idol , 2 Kings 19. Remphan or Repham is the same that Hercules the god of Tyrus , from Rephaim , that is . Giants . Moloch or Molech from Molach to reign , was a great idol among the Moabites , and Ammonites , and is thought to be the same that Saturn , for their images and sacrifices were much a like ; to whom the superstitious Gentiles , and the Jews also offered their sons and daughters to be burned . Thamuz mentioned Ezek. 8. 14. is by Hierom taken for Adonis , so called from Adon , that is , Lord , by which they understood the Sun , as likewise by Hercules ; many other idol gods they worshipped : but these mentioned are the chief . Q. What kind of Discipline was used among the Phoenicians ? A. By their execrable discipline they were bound to offer yearly Sacrifices to Saturn , or the Devil rather , of young Infants : and in the Temple of Venus , to practise not onely Whoredom , but Sodomy also ; the Phoenicians were bound to prostitute their daughters to Venus before they married them . In the Temple of Venus were celebrated the annual Rites of Adonis , with beatings and howlings , to whom they perform solemn Obsequies . The next day they say he is alive , and then they shave their heads . The women that refused to be shaved , were tied to prostitute themselves to strangers for one day , and by this means money was raised for Venus . The fun also is much worshipped amongst them , whose Priest is crowned with gold , and is cloathed with a long sleeved garment down to the feet . They were also tied by their Discipline to worship Astarte in the shape of a sheep , and Dagon in the form of a Mermaid , This idol was called Atergatis , and Dercetis : in honour of which the Phoenicians abstained from fish , yet her Priests did eat of the fish which they set all day before her . She had also offered to her fishes of gold and silver . Of these passages , see Eusebius in his Preparation , Diodorus Siculus , Lucian , Pliny , Athenaeus , and others . Q. What was the Religion and Discipline of the old Arabians ? A. They worshipped the Sun and Moon , Serpents , Trees , and other such like Deities . The Nabathaeans burned Frankincense to the Sun on his Altar . They doe not bury their dead , but lay them , even their Kings , in dunghills . Adultery is death among them , but Incest Is no sin . They are circumcised after the example of Ismael , at thirteen years of age . Their Priests are cloathed with linnen : they wear Myters and Sandals ; they abhor Swines flesh : they pay the tithes of their Frankincense to their god Satis : the Priests are not to take it by weight , but by measure . They are tied by their discipline not to gather Cinnamon , till first they sacrifice ; then they divide it with a consecrated spear , and assign to the Sun his portion . In Panchaea is a rich and stately Temple , adorned with Statues , and the Priests houses about it . The Priests here rule all , both in Politick and Ecclesiastick Affairs . They are bound to spend their time in singing Hymns , and rehearsing the Acts of their gods . It is not lawful for them to go out of the sacred bounds allotted them : if they doe , they may be killed by Law. They hold Mice to be arrant enemies to their gods , therefore they kill them . Of this subject see Solinus , Athenaeus , Diodorus , Boeinus , and others . Q. What was the Religious discipline of the antient Persians ? A. They had neither Temples , Altars ▪ nor Images , holding these improper for their Gods : but on the tops of hills offered sacrifices to Heaven , and to the Sun , Moon , Fire , Earth , Water , and Winds . The Priest useth neither Musick , Vestments , nor Libaments , b●t onely his Tiara , or Head attire , crowned with Myrtle . He prayeth for all Persians , chiefly for the King. He cuts his sacrifice into smal pieces , and puts herbs under . One of the Magi is bound to stand by , and to sing a Hymn of the Genealogy of their gods ; for without a Magus ▪ the sacrifice is not lawful . Every man celebrates his own birth day . To lye , and to be in debt , are heinous crimes with them ; so it is to spit , wash , or pisse in a River , which with them are hallowed . The Magi may with their own hands kill any thing , except a man , and a dog . They leave no part of their sacrifices for their gods , but divide it by the direction of their Magus amongst themselves ; for they hold that God is satisfied with the soul of the sacrificed beast . To blow the fire with their breath , or to cast any dead thing in● to it , or dirt , was death . They sacrificed chiefly to the Fire and Water ; the fire they cherish with dry sticks without their barks , with tallow also and oyl . When they sacrifice to the Waters , they slay the beasts in a ditch , and lay the flesh on Mirtle , and Lawrel ▪ the Magi burn the same , then they pray and sprinkle on the earth , Oyl , Milk , and Honey . They used not to slay their sacrifice with a knife , but with a mallet or club . The Magi keep the sacrifice still burning , and pray every day an hour before it . They adored the Sun , whom they called Mithra , at his rising , and offered to him white Horses , whose sacred Chariot was drawn with white Steeds before the King when he went to sacrifice . They had divers festival days , the chiefe whereof was that of the Sun. The next was that they called the Destruction of Vices , when they killed poysonable creatures and sacrificed . Of these Persian Rites see , Herodotus , Athenaeus , Pausanias , and others . Q What was the Old Scythian Religion ? A. They worshipped first of all Vesta , then Iupiter , Apollo , Venus , Mars , and Hercules : they had neither Images , Altars , nor Temples for any of their gods , except for Mars , whose temples they erected of bundles of twigs , heaped up together . In stead of his Image , they set up an old iron sword , to which they offered yearly sacrifices of cattel , and horses ; and of men every hundreth Captive , with whose blood they besprinkle Mars his sword . Then they cut off the right shoulders of the slain men , and s●ing them into the air . They used to wound first , and then to strangle the beast which they sacrificed , praying to that god to whom they offered the beast ; they kindled no fire of wood , for the Country yielded none , but they burned the bones of the beast to boyl the flesh withal ; if they want a vessel , they boyl the flesh in the beasts paunch ; they use no Vows , nor any other ceremonies . Their chiefest sacrifices were Horses . But of this , see Herodotus and others . Q. What Religious discipline had the Tartars , or Cathaians ? A. They worshipped the Sun , Stars , Fire , Earth and Water , to whom they offered the first fruits of their meat and drink each morning before they eat and drink themselves . They beleeve there is one God , maker of all things ; yet they worship him not , nor pray to him . They place Idols at their Tent doores , ●o preserve their cattel and milk . To these silk and felt Idols ( for of such materials they make them ) are offered the first fruits of milk , meat and drink , the hearts also of beasts , which they leave before them all night , and then eat them in the morning ; they offer horses to the Emperours Idol , which none afterward must ride ; they do not break , but burn the bones of their Sacrifices ; by their discipline they must not touch the fire with a knife , nor meddle with young birds , nor pour milke , drink , or meat on the ground , nor break one bone with another , nor make water within their Tents , and divers other such traditions , which if violated , are punished with death , or else redeemed with much money . They believe another world , but such as this is . When one dieth , he hath meat set before him , and mares milk : his friends eat a horse , and burn the bones thereof for his soul : they bury also with him a Mare , a Colt , and a Horse bridled and sadled ; his gold and silver also ; and they set upon poles the horse hide that was eat , that he may not be without a Tent in the other world ; they use to purifie every thing by making it passe between two fires . When they pray , they are injoyned by their Discipline to lift up their hands and smite their teeth three times . They use to feed the Ghosts or Spirits with Mares milk cast in the air , or poured on the ground . They have their religious Votaries and Monasteries , amongst which there is an Order called Senscin , which eat nothing but bran steeped in hot water . They worship not Idols , nor do they marry ; but they hold transanimation , and divers other ridiculous opinions , as may be seen in Iohannes de Plano Carpini , whom Pope Innocent Anno. 1246. sent Embassadour to the Tartarian Court. See also M. Paulus Venetus , Vincentius , Bellouack in specbist . Math. Paris and others . There is one thing commendable in their Discipline , that they force no man to embrace their Religion . But Ortelius mentioneth a strange custom amongst them , that their Priests on high trees preach to them , and after Sermon besprinkle their auditors with blood , milk , earth , and cow-dung mixed together , and no lesse strange it is that they do not bury their dead but hang them on trees . Q. Had the Pagans any knowledge of the Creation ? A. It seems by these Tartars and divers other Gentile Idolaters , of which we are to speak , that many of them had some knowledge of the beginning of the world , which they learned , not from the Jewes , with whom they had no commerce , but from the heathen Philosophers and Poets ; and these were led to believe this truth by the guide of natural reason ; for when they considered the continual vicissitudes in the world , the alteration , generation , and corruption of things , the nature of motion and of time , whereof the one presupposeth a Chief Mover ; for nothing can move it selfe ; the other consisteth in Priotity and Posteriority , which depends upon motion , and suteth not with Eternity ; when they observed also the Harmony , Order and Beauty of things , & how every motion and mutation aimed at a certain End , they concluded that this great Universe could not be ruled , or have existence by chance , but by providence and wisdom ; and that therefore this must needs have a beginning ; otherwise we could not know whether the Egge or the Bird , the Seed or the Plant , the Day or the Night , the Light or the Darknesse were first . And seeing the world consisteth of corruptible parts , how can the Whole which is made up of such Parts be Eternal ? They found also that it was repugnant to reason , for so many Eternals and infinite Entities to exist actually together ; for every Entity in the world must be Eternal , if it selfe be eternal . Besides , that it is against the nature of Eternity to admit magis & minus , degrees , auction or diminution ; which it must needs do , if the world be eternal ; for if there have been infinite annual revolutions of the Sun , and infinite monethly revolutions of the Moon , there must needs be something greater then Infinity ; for the revolutions of the Moon , are far more then of the Sun ; by these reasons they were induced to acknowledge a beginning of the world ; of which Merc. Trismegistus in Poemandra speaketh plainly , in saying , That God by his word made and perfected the world , dividing the Earth from the Heaven , and the Sea from the Land , &c. Orpheus in his Argona●tes singeth , How Jupiter hid within his breast the world which he was to bring forth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the pleasant light , &c. this same song is sung by Hesiod , Homer , AEschilus , Sophocles , Euripides , and other Poets . Pythagoras as Plutarch , and Laertius testifie , taught , That the world was made by God. Thales , Empedocles , Anaxagoras , and the other ancient Philosophers , ascribe a beginning to the world , some from one element , some from another . The Platonists alwayes held the creation of the world ; and the Aristotelians affirming there is a first mover , must conclude , that the world which is moved , had a beginning ; they say also that the world doth depend upon God ; how then can it be Eternal ? seeing dependance and eternity are incompatible . Aristotle in his Book de mundo , and in his Metaphysicks saith , That God is the cause and Author , not onely of living creatures , but also of nature it selfe , and of the world . Cicere in his Books of the nature of the gods confesseth , That every thing had a beginning , and that man was not created by chance , but by a supream power . Seneca , Macrobius , Virgil , Ovid , and other Latine Poets , except Lucretius , affirm the same Doctrine . The Stoicks also asserted the original of the world , and so did the Epicures , though these held a beginning fortuital , not providential , ascribing the original of things to chance , not to counsel . This same doctrine of the creation is at this day beleeved by Turks , Arabians , Persians , Armenians , the most barbarous people of both Indies , as we may see in the progresse of this Book : and the greatest opponents to this doctrine of the worlds creation , as Pliny , Lucretius , Galen , and others , are forced sometimes to doubt the truth of their own Tenets . Q Were all the Tartars of one Religion or Discipline ? A. No ; For that vast Country containeth several Nations , who were , and some of them yet are of several Religions . Some Christians , some Mahumetans , and others Pagans , among whom also are divers Sects and Religions . In Sachion they have divers Monasteries of Idols ; to whom they dedicate their children , and on festival days sacrifice Rams to these Idols , for their childrens preservation , the flesh whereof they eat● , but reserve the bones as holy reliques : the Priests Fee is the skin , with the head , feet , and inwards , and some part of the flesh also . Before the Corps of any great man be buried , they set a table before it , furnished with all sort of meats , with the odour of which they think the departed soul is refreshed and heartned against the burning of the body . They cast into the fire with the body pictures of his men , women , horses , and other things to serve him in the other world . In Tangoth they worship Idols with many heads and hands ; they have Monasteries where the Monks are walled up . In Succuir , they make perfumes of Rheubarb for their Idols . In Caindu they prostitute their wives , sisters , and daughters to strangers , as an honour due to their Idols . In Cathai and Mangi , the sick vow to offer their blood to their Idols if they recover ; their Sorcerers also cause them to offer to these Idols sacrifices of Rams with black heads , which with spiced drinks they eat up merrily , with singing and dancing , and fling the broth of the sacrifice in the air . In some Provinces of Cathaia the Monks wear strings about them full of nut shells , on which they are still praying : they worship still towards the north , but keep their Church doors open towards the south . Of these see Paulus Venetus and Will , de Rubruquis , who both travelled in these Countries . Q. Of what Religion are the Northern countries neer the Pole ? A In Nova Zembla ( as the Hollanders who travelled thither relate ) there is no Religion prescribed by Law ; but they worship the Sun so long as he is with them , and in his absence the Moon and north Star. To these they offer yearly sacrifices of Deer , which they burn except the head and feet ; they sacrifice also for their dead . The Samodyes which are subject to the Muscovit , are much addicted to witchcraft and idolatry ; among them each kindred have their Temple where they sacrifice ; their Priest is he that is eldest , whose ornaments are small ribs and teeth of fishes and wilde beasts hanging about him ; with a white Garland on his head ; in his divine service he doth not sing but howse , and that so long till he become like a mad man , and then falls down as if he were dead , but riseth again , or dereth five Deere to be sacrificed , and then thrusts a sword half way into his belly , still singing or howling rather ; the sword he takes out again , heats it in the fire , and then thrusts it in at the Navel , and out at the Fundament ; then he lets two men standing by him , pull off his head and left shoulder with a small line , by which they pull the head and shoulder into a kettle of hot water , but he reviveth again , and cometh out whole as he was before ; with such jugling illusions do they deceive the people . But of these see Richard Iohnsons relation in Hakluit , tom . 1. Q. How many ways can Satan delude men by such false miracles ? A. Three wayes . 1. By local motion , suddenly removing one object from the eye , and substituting in stead thereof another ; thus are we deceived in many supposed transformations ; as when we think we see Women transformed into Cats , or Hares , or any other creature ; the Woman is suddenly conveyed away and the Cat put in her place ; such were these transmutations of Vlysses fellows into beasts , and of Diomedes his company into birds . 2. By darkning the Medium or Aire , that we cannot see the object , or by condensing of it so , that the object appeareth bigger then it is , or by altering of it so , that the object appeareth quite other then it is ; as we see strange things through some glasses ; or lastly , by working on and disturbing of the fancy , which is no hard matter for Satan to do , being a subtile spirit of long experience , and full of knowledge . 3. By working on the outward sensitive organ , either by altering situation thereof ; thus by elevating or depressing the eye , we see things double , and otherwise then they are ; or by disturbing the visive spirits , or by casting a mist before the eye . By such tricks the Egyptian Sorcerers made the people beleeve they had done the same miracles that Moses did . And so the Witch of Endor deluded Saul , by presenting to him the resemblance of Samuel ; whereas it was not in the power of Satan to disturb the soul of any just man , and to take it from that place of rest and happinesse , where it is under the immediate protection of the Almighty ; yet many learned men are of another opinion , that Samuel did truly appear , God so permitting that Saul might be convinced of his wickednesse , and desertion from God , by the same Prophet , whose counsel he had heretofore despised . Now though Satan deludes oftentimes with false miracles , yet I deny not , but that sometimes by Gods permission he doth strange wonders ; by the help of natural causes , as he can raise storms , so he did against Iobs Children ; he can carry his Witches in the Aire , so he did carry Christ to the pinacle of the Temple , and thence to an high Mountain ; so the Angel carried Habakkuk ; he can also make beasts to speak , by guiding their tongues , so the Angel made Balaams Asse to utter certain words ; but he can do no miracle , that is , he cannot produce such effects as exceed the activity of natural causes ; so he cannot raise the dead , or give them life again ; he cannot restore sight to the blinde , where there is a total privation , nor can he transform men into beasts , being the body of a beast is not capable of an humane soul ; nor can the soul of man animate a beasts body , there being no relation betweene the matter and form , nor is there any disposition , appetite , or aptitude in that matter to receive such a form . This is onely the work of God , who changed Lots Wife into a Pillar of Salt , and Nebuchadnezzar into a beast . Satan hath no power over celestial bodies , though he be Prince of the Aire ; he cannot create , nor do these things , which God hath reserved for himselfe . Therefore when we hear of men transformed into beasts , or raised from the dead , and such like miracles as exceed the course and activity of nature , we may be assured these are not true miracles , but Satanical delusions , especially if they be done to confirme errour , wickednesse and superstition ; for the end of all true and divine miracles are to establish truth and holinesse . Therefore when we read of bringing down the Moon , of driving the Stars backward , and such like impossibilities beleeved among the Gentiles , we must conclude they were meer delusions of Satan . Such were those wonders adscribed to Simon Magus , of making images to walk , of turning stones into bread , of being transformed into a Sheep , Goat , and Serpent , of raising souls from the dead , and such like stuffe ; all these were meer jugling tricks and Satanicall deceptions . Q. But why are we so afraid of Satans Stratagems , seeing the most of them are but illusions ? A. This fear in us proceeds partly from the guilt of our own conscience ; for Adams sin brought fear both on himselfe and on his posterity ; therefore after he had fallen , he confesseth , that as soon as he heard the voice of God in the Garden , he was afraid and so we his children do often times fear , where no fear is , and are afraid sometimes at our own shadows , or at the shaking of a leafe Partly this fear proceeds from want of faith , which Christ reproved in his Apostles ; who when they saw Jesus walking in the night time on the Sea , they were afraid , thinking they had seen a Spirit . Besides , the implacable hatred of Satan against mankind , his delight he taketh in affrighting and hurting us , either in our persons , or in our estates , that irreconcilable enmity which is between the Serpent and the Womans seed , is a great cause of this fear in us . Lastly , we are naturally fearful in the dark , because our imagination worketh upon it self , having no outward object to divert it ; hence Satan who is the Prince of darknesse , useth the opportunity of the night to hurt or to delude us ; thus he affrighteth us in the dark in our houses with strange apparitions , motions and sounds ; whence some houses have blin said to be hanted with Spirits . So in the night he affrighteth travellers with ignis fatuus , or jack in the candle , as we call it , which though it be a natural Meteor , yet Satan can move it to and fro purposely to draw travellers into precipices or waters . So in the night time he affrighteth mariners at Sea , by insinuating himself into these fiery Meteors , which like candles or balls of fire , run up and down the ship ; these were deified by the old Pagans ; if one single flame appeared , they called it Helena , and held it an ominons fign of destruction , as she was to Tr●y ; if there were two , they named them Castor and Pollux , and placed their statues in their ships , as we read Act. 28. And Sea men use to tell us of many strange sights and apparitions they have seen in the Ocean . Satan also useth to affright men in Churches and Church yards in the dark , by representing to their phantasie the shape of dead men in their winding sheets ; in the night also strange voices and sounds are heard neer deep waters , or rivers , which are taken as presages of some shortly to be drowned there ; the like I have heard my selfe , and have found the event to fall out accordingly ; for one day travelling before day , with some company neere the River Don by Aberden , we heard a great noise , and voices call to us ; I was going to answer , but was forbid by my company , who told me they were spirits , which never are heard there , but before the death of some body ; which fell out too true ; for the next day , a gallant Gentleman was drowned with his horse , offering to swim over . It is strange what Plutarch writeth of the voice which from the shoare called upon Thamus the Egyptian ship-Master ( who then had cast Anchor at Praxeae ) telling him that the great god Pan was dead . Though the night Mare , which is called Incubus and Succubus , be a natural disease ; as Physitians know , yet Satan hath often times made use of this infirmitie , to abuse the bodies of men and wom●n in their sleep . By all which we see his malice against mankinde , and the causes of our fear ; which hath wrought so powerfully among the ignorant Pagans , that they have planted their whole Religion in the worshipping of these evil spirits ; for their gods were none other , as Porphyrie she ●eth , l. 2. de abstinen . & l. 2. de sacrificio . For , saith he , These wicked Spirits delight in shedding of blood , in filthy and obscene speeches , exhorting men to lust , vice , wickednesse , and flagitious actions , &c. they perswade men that the supreame God delighteth in such impieties , &c. Q Since the Stratagems and illusions of Satan are so many , what is our duty in this case ? A. Our duty is . 1. To be assured that nothing can come to pas●e but by the providence of our Heavenly Father , who hath numbred the hairs of our heads , and hath Satan in a chain , so that without permission he could neither afflict Iob in his person , children , nor cattel , nor durst he enter into the herd of swine without leave from Christ. 2. Let us remember what Christ hath promised , to wit , that he will be with us , to the end of the world ; and if he be with us , who can be against us ? Christ came to destroy the works of the Devil ; to cast out the strong man , and to tread down Satan under our feet ; he hath promised not to leave us Orphans ; he is the good Shepherd that laid down his life for his sheep , which he holdeth so fast that no man shall take them out of his hand ; his name is Emanuel , God with us . He was amongst his Apostles , Luke . 24. when they were assembled together , and in great fear ; and so he will be in the midst of two or three gathered together in his name . He is the watchman of Israel , that neither slumbers nor sleeps ; therefore with David let us lie down and take our rest , for he will make us to live in safety . Though we walk through the vally of the shadow of death , let us fear no evil , because the Lord is with us . Let us not be moved , because he is at our right hand ; he is our buckler , and our exceeding great reward , therefore let us not feare 3. Let us put on the whole Armour of God , chiefly the shield of faith , that we may quench all the fiery darts of the Devil , and let us fight against Satan , as Christ did with the sword of the spirit , which is the word of God. Let us resist the Devil and he will flee from us . 4. We must remember that God doth sometimes permit Satan to buffet us as he did Paul , that he might try our patience , and obedience , that we may be the more watchfull of our selves against that roaring Lyon , which compasseth the earth to and fro , seeking whom he may devour ; that we may be the more earnest in prayer , that we may adhere the closer to God , and that we may acknowledge his fatherly care and goodnesse , who will not suffer us to be tempted above measure , comforting our selves in this , that his grace is sufficient for us . 5. We must remember that God hath given his Angels charge over us , to hold us up in their hands , least we dash our foot against a stone . Christ was no sooner tempted by Satan , but the Angels came and ministred to him . When Iacob was persecuted by his brother Esau , God sent a multitude of Angels to guard him . The Prophet Elisha was encompassed with fiery Chariots , or Angels in that shape , from the Syrian Souldiers . Let us not then fear , so long as we know that the Angels of God are round about those that fear him , and delivereth them ; and that the same Angels will be ready at our death to convey our souls as they did Lazarus , into Abrahams bosome . 6. Let us support our selves against Satan , by the assurance of Christs death , and the remission of our sins ; for blessed is the man whose sins are forgiven him ; therefore let us not be afraid , for there is no condemnation to them that are in Christ Iesus . It is God that justifieth , who can condemn ? if Satan objects against us , that sin hath abounded , let us answer him in the Apostles words , grace hath much more abounded . 7. Let us as our Saviour counselleth us , watch and pray continually ; our spirituall enemies are many , vigilant , malicious and powerful ; nothing will give them advantage over us , but security and neglect of prayer ; vigilancy and prayer are Armour of proofe against all tentations ; with these Saint Paul armed himself when he was buffeted by the Angel of Satan ; therefore saith Saint Hierom , When thou walkest abroad , let prayers arm thee ; when thou returnest home , let prayers meet thee : Egredientes domo armet oratio , regredientibus de platea occurrat oratio . Lastly , let us take heed we do not countenance or approve , or have any commerce with Necromancers , or such as take upon them to raise Spirits ; for God often times punisheth such vain curiosity ; let us beware of too much retirednesse ; for Satan is most ready to tempt us when we are alone ; so he tempted Eve when she was alone in the Garden , and assaulted Christ when he was alone in the Desart . Let us take heed also of too much sadnesse and melancholy ; for though this be a natural infirmitie , yet Satan by it takes occasion to work mischief ; as we see in Saul , who is said to have an evil spirit , when he was in his melancholy fit ; and we know that in the Gospel mad men , Phreneticks , and Lunaticks are called Demoniacks , because the Devil took occasion by their madnesse to advance his kingdom of darknesse . And let us chiefly endeavour to have a good conscience which is a continual feast , to live a holy life , and to be just in all our wayes , and so we shall not need to feare Satans Stratagems or illusions ; for the righteous man is bold as a Lyon ▪ Q. Of What Religion were the Chinois ? A. They were alwaies and still are Idolaters , except as few gained to Christianity by the Jesuits , and a few Tartars that are Mahumetans . That vast Dominion is full of Temples and Monasteries , replenished with multitudes of Idols , which their cunning Priests feed with the smoak of meats , but they eat the meat themselves . The Priests here have so much power over their gods , that they may beate and whip them when they do not answer their expectation . They have one Idol with three heads , which they much reverence . These represent their three great Philosophers , Confusius , Xequiam , aud Tanzu . Their chiefe gods are the Sun , Moon , and Stars . They worship also the devil , not out of love , but feare , that he may do them no hurt ; therefore they place his picture in the fore Castle of their ships . They are Pythagoreans in the opinion of Transahimation ; therefore some of them will not kill any living thing . For this cause at Quinsay in a walled Parke belonging to a Monastery , the Monks feed 4000 living creatures of divers kinds , out of their charity to the souls of Noble men , which were entred into the bodies of these creatures . Their Monks are shaven , are bound to weare beads , to be present at burials , to maintain Celibate whilst they are Monks , to pray two hours together before day . Of these religious Orders there be four sorts , distinguished by their colours , black , white , yellow , and russet . These have their Priors , Provincials , and Generall ; he is carryed on mens shoulders in an Ivory Chaite , and is cloathed in silke . Their maintainance is not onely the Kings allowance , but also the benevolence of devout people , which they procure by begging and praying for them . They have their Nuns also , and Hermits , and consecrated Hills , to which the people make divers Pilgrimages . There are many Colledges for learning , which is of high esteem among them . Their Secular Priests weare long hair and black cloath , their Regulares are shaven , but neither must marry . They are bound to observe all Feastivall days , such as the New and Full Moons , the Kings birth-day , but chiefly New-years day , which is the first day of the New Moon in February . The people here are very Superstitious in ob●rving their birth-day , and in performing the Fun●al Obsequies of their Parents , whom they adore , and bury in the fields , with all solemnity and excessive charges . No man is tyed to any particular worship among them , but he may be of what Sect he will. They have abundance of Hospitals for the poor , and no beggers to be seen among them . But for any knowledge of heavenly joyes , or hell torments , they have very little or none at all . They are very much afraid when there is any Eclipse of the Sun or Moon , which they hold to be man and wife ; for then they think that these two gods are angry with them . Of their many superstitious Ceremonies , and vain opinions in Divinity , see the Discourse of China , Boterus , Ortelius , Maffaeus , Linschoten , and the Jesuits Epistles . Q What was the Religion of the ancient Indians ? A. They worshipped their own gods , till Bacchus and Alexander subdued them , and then the Grecian deities were honoured amongst them ; chiefly Iupiter , Iuno , Neptune , and Berecynthia . Hercuses also they honoured in the forme and bigness of a Gyant . The River Ganges , and their tallest trees were honoured as Gods among them ; therefore it was death to cut down any of them . Dancing to their Idols was held a part of Divine worship ; but the Brachmans among them worshipped no Images ▪ nor any living creature , were very temperate in in their dyet , and gave themselves to contemplation of divine things . They abstain from Wine and strong drink , and women , and lie on skins . Their Gymnosophists were Philosophers , who accustomed their bodies to endure all hardnesse , and their eyes to gaze on the Sun from morning to evening . Of the Indian Religion see Alexander ab Alexandro , Pliny , B●emus , &c. Q. What is the Religion of Siam ? A. This kingdome of the East-Indies ( except where the Moors inhabit , and some Christians ) is also idolatrous . But especially they worship the four Elements , and accordingly there be four differ●nt Sects . Each one desireth to be buried in that element which he worshippeth : hence some are buried , some burned , some hanged in the Ayr , and some drowned in the Water . They hold that God made all things , that the good are rewarded , and the wicked punished . That each man hath two spirits waiting on him , a good and a bad . That the world shall stand 8000 yeers , and then shall be burned into ashes , whence shall come forth two eggs , and out of them one man , and one woman , who shall again replenish the Earth . Their religious Orders are so strict , that it's death among them to speak to a woman . They feed on Rice onely , and herbs which they beg from door to door . They must not buy nor sell , nor take Rents . They are tyed to rise at midnight to pray to their Idols . They go still bare-footed , and in poor cloaths . Every King of this Country at his Coronation is bound to erect a Temple , with high Steeples and multitudes of Idols . Their priests go in yellow , being a sacred colour , resembling the Suns light . They may not nourish any female thing , not so much as a hen . He that drinks Wine , is stoned to death . See the discourse of China , Boterus , Maginus , and others . Q. What is the Religion of Pegu ? A. The religious Ceremonies of this kingdom consisted in multitudes of Temples , Images , and begging preachers , who are still preaching and begging . Their Alms are brought to them in the Pulpits , whilst they are preaching . The people when they enter into their Churches , at the dore wash their feet , and by lifting up their hands to their heads , salute the preacher first , and and then the Sun. When any enters into that Order of Talip●n , or preacher , he is first carried in solemnity about the streets on horse-back , with Pipes and Dr●ms , then upon mens shoulders to his house , which is without the Town . They keep holy day every New-Moon . They believe multitudes of gods & worlds succeeding each other ; that this world hath been governed by four gods already who are gone , the fift is not yet come after whose death the world shall be burned . After this life they hold some shall live in carnal pleasure , some in torment , and others shall be aunihiarid . They hold Transanimation , and are bound to fast thirty days every year . They know no women ; for whom they allow Nunneries . The People drink the water wherein their Preachers wash themselves , co●nting it holy They feed the Devil each morning with baskets of rice , that he may not hurt them that day . When they are sick , they build him Altars , and pacif●e him with flowers , meat and musick . Their Idols are honoured with divers festivals , in which wax lights are burned all night , and the gates stand open , that all those may see and have accesse to the idol , who bring presents with them . Q. Of what Religion are the people of Bengala ? A. They are not content to worship the River ●ahges , but to its image also they give divine honours . The River is visited by many Pilgrims , who think themselves happy if they can wash themselves in it . If any can drink of the water thereof at the point of death , he thinks presently by the vertue thereof to obtain heaven . There is also a Well which they adore ; in If they wash away all their sins , and are all clean , both without and within , if they wash in it , and drink thereof . They carry away the sand of this Well as a sacred Relique , and in recompence leave flowers behind them in the Well ; For fear Ieast their idols should saint with too much heat , there are some who with fans blow the wind for refrigeration . All are bound to enter bare●ooted into the idol-Temples . The more horrid and ugly the idol looks , the more he is worshipped . Sick people are brought and laid before the idols , which are honoured with lights continually burning before them . Their marriages are made in some Water , wherein the Priest and the married couple hold a Cow with her Calfe by the taile , and poure water upon it ; then the Priest tieth the ma●ried persons cloaths together ; then going round about the Cow aud Calse the Ceremony is ended . The Priest hath for his Fee the Cow and Calf ; the poor some Almes , and the idols some Money . About Iemena , they use to pray naked in the water and to do pennance by lying flat on the ground , 〈◊〉 the earth , holding up their hands to the Sun , and turning themselves about fourty times . Who de●ire more of this stuff , let them read Linschoten , R. Fitzh . 〈…〉 , Q. Of what Religion is the kingdom of Magor ? A. They are for the most part Pythagoreans , holding Transanimation ; they acknowledge one God , but have many fabulous conceits of him ; as that he hath appeared in the world in divers monstrous shapes , to wit , of a Fish , a Snail , a Hog , a Monster resembling Woman in the lower part , and a Lyon in the upper . They worship divers idols , one chiefly representing a Woman with two heads and many hands : to this image ne●r the City Tahor repair many Pilgrims . The King worshippeth every morning the image of the Sun , and of Christ also the Son of righteousnesse , which he sets on the crown of his head . See Oranus in his Narration of Magor . Q. What is the Reiigion of Cambaia ? A. The people here are so superstitiously Pythagoreans , that there are among them some religious orders , who are afraid to kill a Gnat , or Worm . They are much addicted to fasting and almes-giving . Their religious persons called Verteus , leave no hair on their heads and faces , but a little on their crown . They will not drink their water cold , fearing , least thereby they should slay the soul of the water , which is quickened by boyling . The people here redeem birds and beasts appointed to be slain ; and if any bird be sick or hurt , they carry it to the Hospital . They redeem also Malefactors condemned to dye , and sell them for slaves . For fear least they should tread upon Ants , they will rather go out of the way , then goe neer their Hills . They drink no Wine , nor will eat Eggs , least there should be blood in them . Neither will they eat of Radishes , Onyons , or any herb that hath red colour in it . See. Maffaeus , Linschoten , and Purchas . Q. What is the Religion professed in Goa ? A. Here are Christians , Jewes , Mahumetans , and Pagans , who pray to the Sun and Moon , and worship divers idols of horrible Aspects ; but their custome is to pray to the first thing they meet with in the morning , though a Goose , or an Asse , and all the day after they pray to it ; but a Crow they cannot abide , the sight of that will make them keep in all day . They salute the first appearance of the New Moon with prayers on their knees . Neer to every Idol is a Cistern of water , in which they that passe by wash their feet , worship , and offer Rice , Eggs , or such like . When they sow , mow , marry , go to sea , and when the women lie in , they feast their idols with musick , and other solemnities , fourteen days together , and so do sea-men after they return home . See Linschoten . Q Of what Religion are the people of Malabar ? A. Pythagoreans they are , holding not onely the immortality of Soules , both of beasts and men , and transanimation , but also a divinity in Elephants , Kine , and other beasts ; therefore at Calecut , the chief City of this Dominion , and head of a small Kingdome of the same name , there is a stately Temple of 700. pillars dedicated to the Ape . Their Bramanes , or Priests ( the successors of the old Brachmannes ) are in such esteeme here , that the King will not converse with his new married Wife , till one of the chief Bramanes hath had the first nights lodging with her . They hold that God made the World , but because the trouble of governing thereof is so great , therefore hath given the charge thereof to Satan , whom they worship with flowers on their Altars , and sacrifices of Cocks . The Bramanes wash his image , sitting in a fiery Throne with three Crowns and four Horns , in sweet water every morning . The King of Calecut eats no meat till it be first offered by his Priests to this Idol . Debtors that will not pay , are arrested by a rod sent from the chief of the Bramanes ▪ with which a circle is made about the Debtor , in the Kings name and the said Priest , out of which he da●e not go , till the debt be satisfied ; otherwise he is put to death . Every twelfth year in the City of Quilacare is a Jubilee kept to the honour of their Idol ; in which , the King of that place , upon a Scaffold covered with silk , before the people , washeth himself , then prayeth to the Idol , and having cut off his nose , ears , lips , and other parts , at last cuts his own throat as a sacrifice to his idol . His successor , by their discipline , is bound to be present , and to act the same tragedy on himselfe at the next Jubilee . See Castaneda , Barbosa , Boterus , Lin●●hoten , and Purchas . Q. How ca●● these Idolatrous Pagans to beleeve the immortality of souls ? A. By the meer force of natural reason ; for they observed that the soul is incorporeal , not onely free from al dependance on the body , in respect of its essence , but also in regard of its inorganical operations , to wit , of Understanding and Will : they found that the more the body decayed and grew weak , the more vigorous , active , and strong was the soul ; that it lost nothing of its operations by the losse or decay of the outward senses , that it could comprehened all the world within it self , that it could move it self in an instant , from one end of the world to the other ; that it can make things past many years agoe , as if they were present ; that it can conceive spiritual Essences , and Universalities : all which do prove how far the soul exceedeth the body and bodily senses , which can reach no farther then to sensible qualities , singularities or individuals , to things present only , to bodies only . Besides , they observed , that the soul could not dye , or perish , or corrupt and putrifie as bodies do , because it is immaterial , simple , without composition of different substances , and free from contrary and destructive qualities , which are the causes of death , corruption and putrefaction in bodies . Again , every body is quantitative , sensible , and may be measured , and filled ; but the soul hath no quantitie , nor is it sensible but by its effects , nor can it be measured , nor can the whole world fill it , nor doth it increase or decrease as bodies do ; nor can it receive hurt or detriment , from any outward thing ; and whereas bodily senses are weakned by any vehement object , as the eye by too much light , the ear by a violent sou●d , &c. the soul is perfected by its object , and the more sublime or eminent the object is , the more is the soul corroborated in sits understanding ; neither is the soul subject to time and motion , as bodies , are ; for it makes all times present , and is not capable of generation , corruption , alteration , &c. moreover , there is in the soul even of Epicurus himself , a desire of immortality , which desire cannot be in vain , nor frustrated , because natural , and consequently necessary ; and wee know that God hath made nothing in vain , but this desire must be in vain if frustr●ted . And we find that many who have denied the souls immortality in their health and prosperity , have been forced to confesse it in their sicknesse and troubles , and on their death bed ▪ If we look upon the writings of the learned Gentiles , we shall find them professing this truth ; this we may see in the fragments of Zoroastres , in Trismegistus , in Phocillides , who thus sings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , The soul is immortal , and void of old age , and liveth allwayes . And againe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , The soules remain void of fate in death . The Pythagoreans believed the same , as we see by their opinion of Transanimation . Socrates and Plato speak most divinely of the soul essence and immortality ; so doth Aristotle in his books De anima ; so do the Poets , so doth Cicero in Som. Scip. Erigamus in cae●um oculos , tanquam in Patriam , in quam nobis aliquando redeundum est ; Let us ( saith he ) lift up our eyes towards Heaven as our country , to which at last we shall return . So he saith , The body is fraile , but the spirit is immortal . So Seneca , Animus unde demissus est● ibi illum aeterna requies manet ; Eternal rest remaines for the soul there from whence it came . Animus sacer & aeternus , & cui non possit inijci manus . Many such passages may be seen in his writi●gs : and that generally the Gentiles believed this truth , is plain by their opinion they had of torments in Hell , and of joyes in their Elysian fields . Q. Of what Religion are the people of Narsinga , and Bisnagar ? A. This rich Indian Kingdom , having these two names from the two Chief Cities thereof , is infested with horrible Idolatry . Here is an Idol , to which Pilgrimes resort , either with their hands bound , or ropes abovt their necks , or knives sticking in their armes and legs , which limbs , if they fester , they are accounted holy . Gold , Silver , and Jewels are given by these Pilgrims , to maintain this Idol and his Temple . All these gifts are cast into a Lake , and kept there , for the uses aforesaid . This Idol is carried yearly in procession , with Virgins and Musick going before . Under the Idols Chariot Pilgrims strive to be crushed to death , whose bodies are burned , and the ashes kept as holy Reliques . Some do cut their flesh in pieces , and stab themselves with knives , to the honour of this Idol , and cast into its face the pieces of their cut flesh . Women also do prostitute themselves to procure money for the Idols mainteinance . He thinks himself blessed that can but touch the Idols Chariot ; whereas in other parts of the Indies the Wives burn themselves alive with their Husbands bodies , or else they are shaven , and live ever after in perpetual disgrace . At the To●n Casta , the Women are content to be buried alive with their deadhusbands . In some places , when men make Vows to their Idols , they pay them , by suffering the Priests with sharp hooks fastened to the cross-yard of a Mast , to lift them up by both shoulders , till the blood run down on the Mast ; then he is let down , and lifted up again by the middle to give thanks to his Idol for accepting his sacrifice . The Chief Priest of those parts dispenseth with Marriages at his pleasure ; and when he gives licence to the Woman to marry again , he feales it with a hot iron on her shoulder . They have divers feastivals , some to their Kine , some to the Sun , and to other of their gods . When the Sun & Moon are eclipsed , they say it is because they are bit by that celestial signe called the Dragon . See Vertomannus , Fernandes , and the Writers above named . Q. What Religion is professed in Japon ? A. The same Gentilism that is professed in the rest of the Indies , with some variation of Ceremonies ; but Christianity hath got some footing there , by the industry and painful labours of the Jesuits . The heathen Japonians worship an Image with three faces , by which they mean the Sun , Moon , and the Elementary world . They have multitudes of Cloysters and Colledges . They have also divers festivals to their Idols which they carrie in Procession , some on horse backe , others in Chariots . They beleeve there are divers , Paradises , to which every peculiar god carrieth his own worshippers ; with which imaginary happinesse the silly people are so in love , that many use to drown themselves , others to cut their own throats , or to break their necks by casting themselves down from high towers , to this they are encouraged by their cunning and coverous Priests , who out of this suck no small advantage . Some in narrow holes receive breath onely by a Cane , and so continue fasting and praying till they die . The Priests strangely extort confession from the people , by putting some of them in scaleshanging from high Rocks : from whence they being cast down by their Gogins , which they say are men disguised like devils , are broken all to pieces . They have a Feast in which they burn multitudes of Lamps at their doors , and walk all night up and down the stree●s to meet the souls of their friends lately departed , before whom they set meat and drink , and invite them to their houses , that in their three years journey to Paradise they may not faint for want of provision , seeing that in lesse time then three years they cannot passe thither . Of these passages see Massaeus , Acosta , and the Jesuites Epistiles . Q. What Religion is professed in the Philippina Islands ? A. There are Christians , Mahumetans , and Pagans in those Islands , who worship the Sun , Moon , and Stars , which they hold to be the children of the Sun and Moon . Their Priests are for the most part women , who are Sorcerers and Prophetesses . They worship also the Devil in ugly shapes , and so they do that thing which they meet with first in the morning , except it be a Lizard , or other kinde of worme ; for the sight of these is held so unlucky , that it makes them leave off all businesse , and return home . They use to deck their Idols with Ostrich feathers . At the sacrificing of a hog they sound Cymbals , two old women , with Pipes of reede reverence the Sun , and in their sacred garments , with hair-laces and horns on the head of the Elder , dance about the hog , muttering certain words to the Sun. Then a cup of Wine is poured on the Hogs head , by the Elder of these two Hags , who atlast kills the beast , and takes i●to her mouth a burning torch , which she bites . The other Witch with the Swines blood marks all that are present in the forehead and then they fall to dressing of the Hog , which the women onely eat up . See Ant. Pigafetta , and Oliver Noorts Navigation . Q. What Religon doth Sumatra , and Zeilan professe ? A. Along the Sea coasts there are Moors and Christians , but Pagans in the inland Countries ; here the Sea is covered with multitudes of Islands , in some of which the Priests are tied to nourish their hair , and to have smooth faces like women . They guild their teeth , and are burned in pi●ch , if they have carnal commerce with a woman . In Zeilan or Ceylon , the blinded people undertake Pilgrimages of a thousand leagues , eighteen miles whereof they wade up to the middle in dirty stinking water , full of Blood-Leeches , and seven leagues they clamber up a steep Mountain , by the help of nayls and thorns tied thereto , there being no other passage . And all this toyl is to visit a stone on the top of this hill , having in it the print of a mans foot , who they say came thither first to instruct them in Religion . Neer the stone is a springing water , in which they wash , then pray , and with sharp pointed instruments cut their flesh , and draw blood , thinking thereby that God is pleased , and that all their sins are pardoned . In this water the poor are permitted sometimes by the King to gather precious stones ▪ whereof there is store , to pray for his soul. There are in this Island many Temples , Priests , and Idols , Monasteries also of yellow Monks shaven , and still praying on Beads , who have their Processions in great solemnity , with dancing and musick , the Abbot riding upon an Elephant in rich attire , carrying a golden rod in his hand , lifted over his head ; they pray here to the devil when they are sick , and to the Image of the Elephants head for wisdom . They have a huge Statue bearing a sword in its hand ; they think the world shall not end so long as this Image is in safety . See Massaeus , Vertimannus , Odoricus , Spilbergius &c. Q. Of what Religon where the Antient Egyptians ? A. Egypt may be called the mother of all superstition and idolatry ; for they entertaining au opinion , that all things at first had beginning there of slime or mud by the heat or influence of the Sun , Moon , and Stars , mixing the Elements in the composition of bodies , ascribed divinity to these Celestial Luminaries and Elements , and so erected Temples , Images , Holy-days , and other divine Rites to them , worshipping the Sun and Moon der the names of Osiris and Isis. The Grecians under the names of Apolio and Diana , the four Elements by the names of Vulcan , Iuno , Neptune , and Ceres . The five lesser Planets by the names of Saturn , Iupiter , Mars , Venus , and Mercury . At length they multiplyed their gods so fast , that every Beast , Spring , River , Tree , Trade or Profession in the world , Disease in the body , Faculty and Passion in the Mind , had its peculiar Deity . And so mad they were upon idolatry , that of a mans Yard they made a god , under the name of Phallus and Priapus , in memory of Osiris his Privities , which after much toyl were found by Isis in Nilus , being drowned there by Typhon his brother , who had cut his body into many pieces , and buried them in many places . They worshipped Beasts , Birds , Vermi● , Leeks and Onyons . Their Priests were shaved , and clothed in pure Linnen , abstained from fish , Wine , and Onyons . Their Kings after election were chosen into the society of Priests . They held two beginnings : they consecrated red Bulls , flung the heads of their Sacrifices into Nilus , and abstained from salt . See Arnobius , Eusebius , Plutarch , Iamblichus , and many others . Q. What devotion did the Egyptians use to their deified Beasts . A. They were fed by their Priests in their Temples with choice food : when any dyeth , it is wrapped in clean Linin and embalmed , and buried in a consecrated place , with much lamentation . All shave themselves in that house where a Dog dieth . Their god Apis being dead and lamented , another was found by the Priests , and brought to Memphis , where he was placed in Vulcans Temple , and seven days kept holy for him . By their Law he must live but a prefixed time ; then he is drowned in a sacred spring , and buried with much lamentation . All beasts are not worshipped in all parts , of Eygpt , but in some places the Crocodile , in other places the Goat , in some Satyrs , in others Cynocephalus , or Anubis , with his Dogs-head . The Serpent was a great god amongst them , so was the Bull , the Dog , the Cat , the Hawk , and Ibis , and two fishes peculiar to Nilus , to wit , Opyrinchus and Lepidotus . They worshipped the Hippopotamus , Frogs , Beetles , and other vermifie . Their Priests were bound to offer a Cock to the Sun , a Dove to Venus , a Peacock to Iuno , &c. And bloody Busiris sacrificed men to Nilus . Quis illaudati nescit Busiridis aras ? The Egyptians hate Swine so much , that if by chance one should touch them , he instantly washeth his cloathes : and Sow-heards are forbid their Temples . They circumcise male and female , and offer wine to the full Moon . The Priests wash themselves thrice in the day time , and twice in the night . They must not eat milk , eggs , or oyl , except with Salads . Their Priests were Judges , their Gymnosophists were Philosophers , who had their Colledge in a Grove neer the banks of Nilus : The Egyptians observed divers feasts to Isis , Diana , Latona , Mars , Minerva , Mercury , Bacchus , Osiris and his Nurse . In these feasts was much disorder and vanity , some beating of themselves , some cutting their fore heads with knivs ; some dancing , some singing , some drinking , some quarrelling . In the feast of Bacchus they were all drunk . In that of Mars all mad , knocking down one another with clubs . In the feast of Isis they shewed their folly in tumbling an Ass down from a Precipice . In that of Minerva , in burning lights with oyl and salt . But of these , and other ridiculous , or rather impious Rites , see Hospinian , Coelius Rhodiginus , Plutarch , Herodotus , Diodorus Siculus , Eusebius , Strabo , Lucian , and others ▪ Q. How long continued this heathenish idolatry in Egypt ? A. Till the Sun of Righteousnesse shined upon it , and by the bright beams of his Gospel dispelled and scattered all the dark mists of idolatry , so that Alexandria the chief nursery thereof , by the preaching of Saint Mark , became a Patriarchal seat , whose successors have continued till this day ; but their residence now is at Cairo , where the Metropolitan of Aethiopia , or Archbishop of the Abissins receiveth his confirmation from the Patriarch of Alexandria . 'T is true that Gambyses , son to Cyrus King of Persia , destroyed many of the Egyptian Idols , and Ochus his successor killed their Apis●● but these were shortly after restored by Alexander the great , whose successors , the Ptolemies upheld the same idolatry , and so did the Romans , till by the preaching of the Gospel , darknesse was forced to give place to light . Q. What Religion is there now professed in Egypt ? A. Here at this day Christians have their Churches , Jews their Synagogues , and Mahumetans their Mosques : of these last there be four sorts differing in their Laws , Liturgies and Ceremonies . There is a Sect in Chairo which liveth altogether on horse flesh . And another who go naked , giving themselves to fleshly lusts openly . The Christians there are Eutychians , and are circumcised ; but it is thought that they have forsaken circumcision by the perswasion of the Popes Legates at a Synod held at Cairo , Anno. 1583. These are called Cophti , not from their Profession , but from their Nation : for in the Thalmud Egypt is called Gophti , and the Egyptians in old time , Aegophtia . They are not rigid Eutychians , which were condemned in the Council of Chalcedon , for affirming one Nature , and one Will in Christ : but they are modern Eutychians , called Iacobites , from Iacobus the Syrian , who held that Christ was true God , and true man ; yet he and his Scholars will not in direct termes affirm there are two natures , lest they should fall into the error of Nestorius , of the two Persons . These fast every Wednesday and Friday , and have four Lents in the year . They make Infants Deacons , and baptise them not afore the fourtieth day , and then give them the Eucharist . They leave out the words in the Nicene Creed , From the Son. They condemne the Council of Chalcedon , and admit no general Council since that of Ephesus . They read publickly the Gospel of Nicodemus . They receive the Eucharist in both kinds , and in leavened bread ▪ To the sick they neither administer the Eucharist , nor Extream Unction . They deny Purgatory and Prayer for the dead . They Marry in the second degree of consanguinity . And in their Church government are subject to the Patriarch of Alexandria . There are not above three Christian Churches at Alexandria , and so many at Cairo ; about fifty thousand Christians in all . Of these passages see Boterus in his Relations , Thevet in his Cosmography , Chytraerus of the State of the Church . Baronius in his Annals , &c. And Brerewoods Collections out of them . The Contents of the third Section . Of the old African Religion . 2. The Religion and Church Discipline of Fez. 3. Of Morocco . 4. Of Guinea . 5. Of the ancient African Aethiopians . 6 , Of the modern Abissins . 7. Of the lower Aethiopians . 8. Of Angola and Congo . 9. Of the northern neighbours of Congo . 10. Of the African Islands . 11. The Religion of America . 12. Of Virginia . 13. Of Florida . 14. Of the Religions by west Virginia , and Florida 15. Of New Spain and Mexico . 16. Idolaters , their cruelty and cost in their barbarous sacrifices . 17. Of the Americans , their superstitious fear , and tyranny thereof . 18. Of Jucatan , and the parts adjoyning . 19. Of the southern Americans . 20. Of Paria and Guiana . 21. Of Brasil . 22. Of Peru. 23. Of Hispaniola . SECT . III. Quest. WHat was the Religion of the old Africans ? A. Their chief gods were the Sun and Fire , to which they erected Temples , and kept the Fire continually burning on Altars to that purpose . The Planets were the Numidian and Lybian gods . From Gentilisme they were converted to Judaism , then to Christianity , and at last to Mahumetanisme . We read that Matthias the Apostle preached in Aethiopia , and Simon another Apostle in Mauritania ; about the time of Constantine Christianity was generally received in the hither and lesser Africa ; and was by the Goths infected with Arianisme , which made way for Mahumetanism . The Poeni , or Phonicians and Carthoginians , whilest Gentiles , offered men sacrifices to Saturn , & in their supplications they put infants in the arms of Saturns brazen image made hot with fire , and so were burned to death . At Tunis neer the Lake ●itonia Miuerva taught the use of Oyle , and invented the Art of Spinning ; therefore she was worshipped as a goddesse . Venus was a great deity in Phoenicia , Iuno in Carthage . At this day they are Mahumetans , whose Religion consisteth most in washing and frequenting of the Mosques . See Alexander ab Alexandro , Ih. Leo , S●idas and others . Q. What is the Religion and Church Discipline of Fez ? A. They are at this day Mahumetans in their prosession , and in their Devotion no ways sparing ; for there are in the City of Temples and Chappels about 700 : whereof some are garnished with many pillars and Fountains of Marble . Each Temple hath one Priest to say Service , and look to his Churches revenue , which he bestoweth upon the Church-Officers ; namely , the Porters , Cryers , and the Lamp-lighters ; these are night Officers ; but for the day Cryers , who from their Steeples call the people to prayers , these have no pay , but onely are freed from tenths and all other payments . In the great Church , which is about a mile and halfe in compasse , and hath 31 great gates , ( the roofe whereof is upheld with twenty Arches in breadth , and 38 in length ) are lighted every night 900 Lamps ; some of the grea●est are of brasse , with sockets for 1500 Lamps . About the walls are divers Pulpits for their Readers , who begin their Lectures shortly after break of day in the Summer : they read after Sun-set , Mahumets Law , and Moral Philosophie are read : then to the winter Lectures are allowed large revenues , books and Candles . The Priest of this Temple taketh charge of the Orphans mony , and of the poor , to whom he dealeth Corn and mony every Holy-day . This Temple hath a treasurer , and under him eight Notaries , and six Clarks , twenty 〈◊〉 for the husbandry , twenty Lime-kills , and twenty Brick-kills , for repairing of the Temple , the Reven●es of which are 200 Ducatsaday . O●●er Temples of the City are hence furnished when they want . Here are two stately Colledges for porfessors of divers Sciences , and divers Hospitals for strangers , and the ●ick with all accommodations . Their Marriages are performed in the Church . They have great feasting at the circumcision of the males . They observe divers Feastivals , at some of which the youth do with Cudgels and other weapons knok down one another , so that many murthers are committed . They make Bone-fires on the Feast of St Iohn Baptist , and on Christmasse ●Even eat Sallades of green Hearbs . On Mahumets birth-day , the Poets make Sonnets in his praise , which they reherse publiquely , and are rewarded accordingly . In Fez are 200 Grammer-Schools ; the youth are bound in seven yeers to learn the Alcoran by heart . On Mahumets birth-day every boy carrieth a wax torch to school , which they light before day , and let them burn till Sun-rising , all this while singing Mahumets praise . Candles are presented to the King that day , of incredible heigth and bignesse , who that night heareth all the Law read . By Mahuments Law Soothsayers are inprisoned , and yet here are many of that profession . There are here divers Sects of Mahumetans , some like our Anabaptists , condeming all learning , and trusting to Enthusiasmes ; others who think by their fasting and good works , that they are so holy and perfect , that they cannot sin . There be some who hold all Religions to be true , because every one takes that to be God which he worships , and they teach that the Heaven with the Planets , Stars , and Elements are one God. They have also their Hermits . By their Discipline , Women may not enter their Mosques , because of their often pollutions , and for that Eve first sinned . The day after a child is born , the Priest is sent for to pray . The child is washed by the women , who name it , and then it is circumcised ; but somtimes the circumcision is put off for divers yeers . They are very strict in their fastings , not tasting any thing , though they should faint , till the Stars appear : the Mufti , or High-Priest sits with the King every day in judgment , except the Friday , then the King sits alone . See 〈…〉 , &c. Q. What are their times of Prayer ? A. Two hours afore day , then they pray for the day . 2. Two hours after day , then they give thanks for the day . 3. At Noon , then they give thanks for that halfe the day is past . 4. At four in the afternoon , then they pray that the Sun may well set on them . 5. At twilight they give thanks after their daily labours . 6. They pray-two hours after twi-light , and then they desire a good night ; thus they pray six times in 24. hours , and so devout they are , that when they hear the Sexton from their Steeples cry to prayer before day , then may no man touch his wife , but prepare to prayer , by washing , or other devotion , either at Church or in his own house ; after this his prayer , the Talby or Priest sits down and resolves for half an hour all doubts that are moved in matters of their Law. He is counted profane , and disabled from being witnesse , who prayeth not six times a day . See Purchas in his Pilgrimage . Q. What is the Religion of Morocco ? A. The same is there professed that is in Fez , but they are not altogether so devout in Morocco , as in Fez ; for they have not that number of magnificent Temples , Colledges , Hospitals , and Schools ; yet some they have , especially one Temple very large and stately , in Morocco , with a magnificent Steeple of incredible hight : they have also their Hermites and other Religious men ▪ in all these they come short of Fez , by reason they are often molested by the incursions of the Arabians . They here also among them , as in Fez , multitudes of Jews , who ●●cked over thither when they were driven out of Spain by Ferdinand , and out of Portugal by King 〈◊〉 There be also among them many Christians , but in miserable captivity and slavery ; whereas the Turks elsewhere in spiritual affairs subject themselves to the Caliph of Cairo ; these African kingdoms acknowledge onely their subjection to the Caliph of Bagda● or Babylon . The Turks of Morocco and Fez , think they merit Heaven if they kill many Christians ; therefore they run with as great alacrity to war against Christians , as to a wedding , beleeving if they die in that war ▪ they shall immediatly possesse Paradise which is indeed the generall belif of all Turks ▪ See Les Estats du Monde , Boterus , Leo , &c. Q. What Religon is professed in Guinea ? A. Gentilism ; for they adore strawen rings instead of God ; Of whom they speak blasphemously , calling him evill ; and black , and the Author of their miseries : And that they are no wayes beholding to him for what they enjoy , but to their own industry . They put within their Rings Wheat , Water , and Oyle , for their god to feed upon . Such Rings are worn by many as preservatives against danger . Their Priests use to preach to them on festival dayes , and after Sermon to besprinkle the infants with Water , in which a Newt doth swim . They consecrate to their Idol the first bit and draught of their meat and drink . But I believe , this black god they rail against , is the devill , whom their cunning Priests represent to that ignorant people in some black and ugly shape ; Sometimes of a black dog . If they paint themselves with Chalke , they think they do good service to their God. When he is angry with them , they use to bribe the Priest with gold ; so fishermen use to do , when they have no successe at sea . The Priest with his wives walks in Procession , knocking his breast and clapping his hands , then hanging some boughs from the trees on their necks , and playing on a Timbrel , the Priest flings Wheat into the sea , to appease the angry God. They have certain trees in great veneration , consulting with them , as with Oracles , using divers foolish ceremonies . They worship a certain bird , which hath feathers like stars , and a voice like a Bull. The Tunie is a sacred fish with them , and not to be touched . So are the mountains , whose tops they daily feed , or the Priests rather , with meat and drink . When one dieth , the Priest makes gods of straw to accompany the dead in the other world , wine and good cheere are sent with him , and servants , with his wives ; if he be the King , these are slain to wait upon the King , and their heads advanced upon Poles round about the grave . They hold it a sin to spit on the ground . The Tuesday is their Sabbath . They use circumcision and some other Turkish ceremonies . See G. Arthus Dantiseanus , Mercator , Bertius , &c. Q. Of What Religion were the African Ethiopians antiently ? A. Gentiles ; for they worshipped some immortall gods , as the Sun , Moon , and the World ; some mortal , as Iupiter , Pan , Hercules ; But some of them who dwelt neer and under the line , did not worship , but curse the Sun still when he rose , because his excessive heat offended them . When their Queen went to Solomon , she being instructed by him in the knowledge of the true God , upon her return planted the Jewish Religion in her country ; but the Eunuch of Queen Candace being baptized by Philip , brought home with him the Christian Faith , which hitherto they have retained . See Diodorus , Boemus , Strabo , Sardus , Damianus a Goes , &c. Q. What Religion do these Aethiopians , or Abyssins professe ? A. Christianity ; yet Gentilisme is retained in some part of Prestor-Iohns ample Dominions . The Christians circumcise both male and female on the eighth day , in memory of Christs circumcision . The males are baptized fourty days after , and the females eighty . They abstain from certain meats , and use some Mosaical Ceremonies . They are very rigid in their Fastings , they begin their Lent ten days before ours , some Fryers eat no bread all the Lent , some not in a whole year ; but are contented with Herbs , without Salt or Oyl : They keep a fast of three days after Candlemasse , in memory of Ninevehs repentance . Some Fryers all that time eat nothing , and some Nurses give their Children suck but once a day . He that marrieth three wives is excommunicated . Queen Candace after her conversion consecrated the two magnificent Temples of the Sun , and Moon , to the Holy Ghost and the Crosse. Afterward these two Temples were given to the Monkish Knights of Saint Anthonies Order , with two large Monasteries . The Abyssins in their Liturgy mention the three first general Councils , but not that of Chalcedon , because they are Eutychians , or Jacobltes . Their Patriarch is onely a Monk of Saint Anthonies order , and so is the Patriarch of Alexandria , by whom the Aethiopian is consecrated , and is in subjection to the Sea of Alexandria . They observe here both Saturday and Sunday with equal devotion . In the Eucharist the Priest administers leavened bread , except on the Thursday before Easter ; for then it is unleavened , because that day Christ instituted the Supper . An● the Deacon gives the Wine in a Spoon . They receive all standing , and in the Church onely ▪ all that day after they must not spit till Sun set . They give the Eucharist to Infants immediately after Baptisme . They believe traduction of Soules . They are careful to confesse their sins to the Priest , and still after confession receive the Eucharist . The Patriarch onely excommunicates , and none but murtherers usually . Inferiour Priests and Monks labour for their maintenance , but the Bishops , Deanes , and Prebends , have large revenues and benefices . They permit their Clergy to marry once , and have pictures in their Churches , but not images . Betwixt Easter and Whitsuntide , they eat flesh on Fridays . Every Epiphanie day , they baptize themselves in Lakes or Rivers . So do the Muscovites in memory of Christs baptisme the same day . They use no Confirmation , nor Extream Unction . See Damianus a Goes , Alvarez in his Aethiopian History , and others . Q. What is the Religion of the lower Aethiopians ? A. These were not known to the Antients , but they are found by Navigators to be for the most part Gentiles , though divers Moors live among them ; Yet some of them worship but one God. They superstitiously observe divers days of the Moon . They feast the dead with bread and boyled flesh . They punish witchcraft , theft , and adultery with death . They may marry as many wives as they please , but the first is the chief , and the rest are her servants . They pray to the dead in white garments . In Monomotapa and some other places thereabouts , the Jesuites have converted divers to Christianity ; many whereof are fallen back again to Gentilisme . See E●anuel Acosta of the Eastern affaires , and Boterus , &c. Q. What is the Religion of Angola and Congo ? A. In Angola they are all heathens . In the midst of their towns they worship wooden Idols resembling Negroes , at whose feet are heaps of Elephants teeth , on which are set up the skulls of their enemies killed in the wars . They believe they are never sick but when their Idol is angry with them , therefore they please him by pouring at his feet the Wine of Palmes . They use to wash and paint and new cloath their dead , and bury with him meat , drink , and some of his goods , at whose grave they shed the blood of Goats . They are much addicted to divination by birds ; and their Priests are in such esteem , that they think life and death , plenty and famine are in their power . In the Kingdome of Cong● they worship some monstrous creatures in stead of God. But they were converted to Christianity by the Portugal , Anno 1490. At the City of Banza , afterward called Saint Saviours , was erected a Cathedral Church for the Bishop , who was there received by the King in great magnificence . This Church had 28. Canon Residents . All their Idols of beasts , birds , trees , and herbs , with their conjuring characters were burned . Divers Religious persons and Jesuits were sent from Portugal thither to erect Schools and Colledges for Divinity and the Arts. See Purchas , Lopez , Maffaeus , Osorius of the acts of Emanuel . Q. What Religion do the northern neighbours of Congo professe ? A. In Loango under the Line , they worship idols and are circumcised . Every trades-man appeaseth his god with such things as belong to his trade ; the husbandman with corn , the weaver with cloath , &c. At the death of their friends they kill Goats , to the honour of their idols , and make divers feasts in memorial of the dead . They will rather dye then touch any meat which is prohibited by their Priests . At Kenga the Sea-Port of Loango , there is an idol kept by an old Woman , which is once a year honoured with great solemnity and feasting . There is another idol at Morumba thirty leagues northward , where boys are sworn to serve this God , and are initiated with hard diet , ten days silence , abstinence from certain meats , and a cut in their shoulder , the blood of which is sprinkled at the Idols feet . Their trials of life and death ▪ are in the presence of this Idol . At Anzichi , they are circumcised , worship the Sun and Moon , and each man his particular Idol . In some of these neighbouring countries the people are man-eaters , and worship the Devil , to whom when they offer sacrifice , they continue from morning till night , using charming Vociferations , dancing and piping . See Lopez , Barros , and others . Q. Of what Religion are the Islands about Africa ? A. In some of them are Mahumetans , in some Christians , but in most Heathens . In Socotera an Island neer the mouth of the Red Sea , whence we have our best Aloes , they are Iacobites , and are governed by their Abuna or Priest. They much reverence the Crosse. They have Altars in their Churches , which they enter not , but stand in the Porch . In Madagascar or the great Island of Saint Laurence , there are many Mahumetans upon the coast , but more Idolaters within the Land , who acknowledge one Creator , and are circumcised : but use neither to pray nor keep holy day . They punish adultery and theft with death . In the Isle of Saint Thomas , under the Line , are Christians and Moors . In divers Islands are no people at all . In the Canaries are Christians ; before they were idolaters and had many wives , whom they first prostituted to their Magistrates ; and this uncivil civility they used to strangers instead of hospitality . They bury the dead by setting them upright against a wall , with a staff in their hand ; and if he was a great man , a vessel of milk by him . Madera is also possessed by Christians , and so be the other Islands on this hither part of the African coast . see Ortelius , Mercater , and other Geographers . Q. What Religion was professed among the Americans ? A. Before the Spaniards came thither , they were all Pagans ; who as they were distinguished into divers Nations , so they worshipped divers gods , after divers manners ; but they did generally acknowledge the Sun and Moon , for the chief gods . In Canada they worshipped the Devil , before the French came thither , and in most places there as yet , they worship him ; who when he is offended with them , flings dust in their eyes . The men marry two or three wives , who after the death of their husbands never marry againe , but go still after in black , and besmear their faces with coal dust and grease ; they do first expose their daughters to any that will lie with them , and then give them in marriage . They believe that after death their soules ascend into the Stars , and go down with them under the Horizon into a Paradise of pleasure . They believe also that god stuck a multitude of arrows in the beginning into the ground , and of these sprung up men and women . They have divers ridiculous opinions of God , as that he once drank much Tobacco , and then gave the pipe to their Governour , with a command that he should keep it carefully , and in so doing he should want nothing ; but he lost the Pipe , and so fell into want and misery . Such senselesse conceits have these people , who as they are savage in their carriage , so in their understandings they are little better then beasts . They use to sing the Devils praises , to dance about fires , which they make to his honour , and leap over them . They bemoan the dead a great while , and bring presents to the grave . Many of these ignorant souls were converted to Christ by the industry of the Jesuites , Anno 1637. and 1638. See Father Pauls relation of new France . See also Champlain and Iaques Cartier , &c. Q. What is the Religion of Virginia ? A. Before the English planted Christianity there , they worshipped the Devil , and many idols , as yet they doe in many places there . They beleeve many Gods , but one principally who made the rest ; and that all creatures were made of water , and the Woman before the Man , who by the help of one of the gods , conceived and bore children . They are all Anthropomorphites , giving to their gods the forms of men , whom they worship with praying , singing , and offerings . They hold the soules immortality , rewards and punishments after this life , the one in heaven , the other in a burning pit toward the west . The Priests are distinguished from other people by garments of skins , and their hair cut like a comb on their crowns . They carry their gods about with them , and ask counsel of them . Much of their devotion consisteth in howling and dancing about fires , with rattles of Gourd or Pompian rindes in their hands , beating the ground with stones , and offering of Tobacco , Deer suet , and blood on their stone Altars . They undertake no matters of consequence without advice of their Priests , the chief whereof is adorned with Feathers and Weasels tails , and his face painted as ugly as the devils . They bury their Kings ( after their bodies ate burned and dryed ) in white skins , within arches of mats with their wealth at their feet , and by the body is placed the devils Image . The Women expresse their sorrow with black paint and yellings for twenty four hours . None but the King and Priest may enter these houses , where the Images of Devils and their Kings are kept . Instead of saying Grace at meat , they fling the first bit into the fire ; and when they will appease a storm , they cast Tobacco into the water . Sometimes they sacrifice children to the devil . But of these passages , See Hackluit , and Purchas out of him . Q. What is the Religion of Florida ? A. Their chiefe deities are the Sun , and Moon , which they honour with dances and songs . Once a yeere they offer to the Sun a Harts hid stuffed with herbs , hanging Garlands of fruits about his horns , so presenting this gift towards the east , they pray the Sun to make their land produce the same fruits again . But to their Kings , they use to Sacrifice their first-born males . Much of their devotion like the rest of barbarous Salvages consisteth in singing , dancing , howling , feasting , and cutting of their own skins . Adultery in the woman is punished with whipping . In some parts of this Country the next of kin is permitted to cut the adulteresses throat , and the woman to cut the adulterers . In some parts also of this Country they worship the devil ; who when he appears and complains of thirst , humane blood is shed to quench his thirst . When a King is buried , the cup wherein he used to drink , is still set upon his grave , and round about the same are stuck many arrows ; the people weep and Fast three days together , the neighbour Kings his friends cu● off half their hair . Women are hired , who for six moneths howl for him three times a day . This honour the King and Priest have , that they are buried in their houses , and burned with their houses and goods . See Benzo , Morgares , Hackluit , &c. Q. Of what Religion are the Nations of west Virginia and Florida ? A ▪ Few of them are yet known , but such as by Navigation are found upon the Sea-coasts , and some Islands conquered by the Spaniards , are worshippers of the Sun , and Water : because the Sun by his heat , and the Water by its moisture produce all things ; therefore when they eat ; drink , or Sacrifice , they use to throw up in the ayre towards the Sun , some part of their food . The Spaniards took advantage of this Superstition , and made these people believe they were messengers sent thither to them from the Sun ; whereupon they submitted , holding it impious to reject the Messengers , which their chief God had sent them . They worship also here Idols , and in some places the devil , and observe the same superstitious Ceremonies in the burial of their dead , that their neighbours do . See Hackluit . Q. What was the Religion of New-Spain ? A. They were grosse and bloody Idolaters before the Spaniards brought them to the knowledge of Christ , who requires of his Disciples no other Sacrifice but that of a contrite heart ; he having shed his own blood , that we might spare the shedding of ours . These wretched Americans acknowledged one chief God , yet they worshipped many : Principally the Sun , to whom they offered the heart of the Sacrifice ; even of men : neither did they eat or drink , or smell to a flower , till they had cast up in the ayre to the Sun some portion of their meat and drink , and some leaves of their flowers . At Mexico they worshipped many Idols , but three principally : The first was called Vitziliputzli , placed in an azure-coloured Chair , with Snakes-heads at each corner . On his head were rich plumes of Feathers with gold ; in his left hand was a white Target , in his right a Staffe ; at his sides he had four darts . Perhaps by this Image they represented the nature of God ; by his blew Chair they might signifie heaven his seat , by the Snakes-heads , his wisdome ; by the feathers and gold , his glory ; by the Target , protection ; by the Staffe , direction ; and by the four arrows , his power , extending over the four parts of the world : East , West , South , and North ; or else , which is more likely , they represented the Sun by this Idol , whose aboad is in the azure skie , and his arrows or beams are extended to the 4. quarters of the world : the feathers may signifie his lightness ; and the gold , his glory ; his target and staff may shew that the Suns heat is both defensive and offensive . Near to this Idol stood a Pill●r of lesse work and beauty , on which was another Idol , called T●aloc ; perhaps by this they meant the Moon . They had a third Idol , of black stone , with four darts in his right hand , looking angerly ; this they worshipped as the god of Repentance ; this Idol , with the others , was richly adorned with gold any jewels . In Cholula they worshipped the god of wealth or merchandising ; they had also an Idol of Paste , or Dough , which was consecrated and made every year , to which rich presents were brought ▪ and stuck in the paste . They made gods also of their chief Captives , to whom they gave divine Honors , for 6. somtimes for 12 months , praying and sacrificing to him , and carrying him in procession ; but at last the Priests kill him ; the Chief Priest pulls out his heart , offers it smoaking to the Sun ; then is he opened , cut in pieces , and eaten . They adored many other gods and goddesses with many heathenish Superstitio●s . Of which see Ioseph Acosta in his History of the Indies , Gomara , Peter Martyr of Millan , &c. Out of this discourse we may see what crueltie is used among Idolaters in their barbarous sacrifices ; how lavish also they are of their gold , silver , and jewels , with which they adorne their Idols ; this hath bin alwayes the Devils pollicie , by outward splendor and wealth to draw ignorant and covetovs minded people to follow idolatrie ; for such a bewitching qualitie there is in the splendor of gold , silver , and stones , that both the eyes and hearts of men are drawn after them ; to this purpose Lactantius l. 2. instit . auri , gemmarum et eboris pulchritudo ac nit●r perstringit oculos : nec ullam religionem putant ubi illa fulserint ; itaque sub obtentu deorum , avaritia et cupiditas colitur ; the beauty of Gold , Iewels , and Eborie , doe so dazell mens eyes , and captivat● their hearts , that they think there is no Religion , wher● these shine not ; therefore under pretence of worsh ●ing gods , covetousnesse and desire is worshiped . He●ce Idolatrie may be truly called covetousness● this by the Apostle is called Idolatrie . Not without cause then did God forbid the Israelits to make to themselves gods of gold and silver , as knowing what force these metalls have to draw mens mindes after them . And indeed some of the wise Gentiles themselves laughed at the vanities of those who bestowed so much gold on their Idols ; autum Vasa Numae , Saturniaque impulit ●ra , saith Persius , the gods were better worshipped in Numas earthen vessells , then they were afterward in gold ; and he that offereth to God a sincere heart , is more accepted then he that bestowes on Iupiter a golden beard ; dicite pontifices , in sacro quid facit aurum ; and yet the excess of gold and silver in their Statues and Temples is stupendious ; as Lipsius sheweth de magnit . urb . Romae . and the Romans were come to that hight of superstition , that they thought a Bull was not a fit sacrifice to their gods , if his hornes had not been gilded , or his forehead adorned with plates of gold : see Virgil : Et statuam ante aras auratâ fronte iuvencum . and Livie l. 5. sheweth that to Apollo was sacrificed , not onely an ox with gilded hornes , but also caprae albae auratae , white goates with hornes gilded , and Val. Flac. l. 3. Arg. speaketh of lectas auratâ fronte bidentes of sheep with gilded hornes . And long afore the Romans , this golden superstition was used , as may be seen in Homer Iliad . 3. where Nestor promiseth to sacrifice to Minerva an ox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , powring gold about his hornes . Ioseph Acosta relates in his History of America , what magnificent Temples and rich Images of gold and precious stones the Indians dedicated to their Idols . Against all such vanities Arnobius in his Book against the Gentiles disputeth elegantly , shewing that God is not taken with such toyes as Temples , Altars , and sacrifices ; but cultus verus in pectore est , his true worship consisteth in the breast , and as our Saviour saith , neither in the Temple of Samaria , nor of Ierusalem , but in spirit and truth . Quin damus id superis de magna quod dare lance Non possit magni Messalae lippa propago ; Compositum jus , fasque animo , sanctosque recessus Mentis , & incoctum generoso pectus honesto ! Haec cedo ut admoveam templis , & farre litabo . An honest upright sincere and sanctified heart saith Persius , is above all the Temples and sacrifices in the world . Q. What Priests had they at Mexico , and hat Sacrifices ? A. Besides their inferiour Priests , they had one chief , whose habit was a Crown of rich Feathers on his head , Pendants of Gold , with green stones at his ears , and under his Lip an Azure stone ; his office was to receive the body of the dead King at the Temple door , with a mournful song , to open the breast of the sacrificed man , to pull out his heart , to offer it to the Sun , and then to sting it to the idol , to which the man was sacrificed . The inferiour Priests in the interim holding the legs , arms , and head of the Sacrificed wretch , whilst his heart was taking out . They used also to ●●ay of the skins of men , and cloath some therewith , who went about dancing , and forcing people to offer them presents , or else they would strike them over the face , with the bloody corner of the skin . The Priests office also was to burn incense before their idols every morning , noon-tide , evening , and at midnight , for then with Trumpets and Cornets they sounded a long time , which done , they burned the Incense in Censers with much reverence , and then they beat themselves and draw blood with sharp bodkins . They did preach also on some festival days to the people . The revenues of the Priests were great ; the Temples in state , magnificence , and wealth , exceeded ou●s . The Priests were all annointed , and wore their hair long , for they never cut it . They did sometimes annoint themselves with an Unguent made of venemous beasts , which made them without fear , and armed them with cruelty . They painted their skins black . They washed the new born Children , and let them blood in their ears ; they performed marriages by asking the parties mutual consent , and tying together a corner of the womans vaile , with a corner of the mans gown , and so brought them to the Bridegrooms house , causing the Bride to goe seven times about the hearth . They buried the dead either in their Gardens , or on Mountains ; sometimes they burned the body ; and if he was a great man ; they killed his Chaplain , and his Officers to attend him , burying also wealth with him , that he might not want in the other world . The Priest used to attire himself in these great Funerals , like a Devil with many mouths , and glasse eyes , and with his staff stirred and mingled the ashes . When the King died , the Priests were to sing his Elogies , and to sacrifice two hundred persons to serve him . Adultery was punished with death , and so was dishonesty in their Nuns and Monks , of which there were two great Cloysters at Mexico . But who will see these particulars handled at large , let them read Ioseph Acosta , and Lopez de Gomara . Q. Had the Americans any knowledge of Christian Religion ▪ A. Concerning Christ they knew nothing ; some smal knowledge they had of a supream God , whom they called Mirococha , and of the creation ; of the immortality of souls , of a life after this , wherein are punishments and rewards ; and some of them as Lerius witnesseth , beleeve the resurrection of the flesh , and if we will beleeve Acosta , they have some knowledge of the Trinity , which they worship under the picture of the Sun with three heads ; they have some tradition likewise of Noahs flood , and that all mankind was drowned , except six persons , who saved themselves in a cave ; some in Brasil beleeve all were drowned except their progen●tors , who were preserved to propagate mankind . The Indians also report that the Sun hid himselfe in a certain Lake within an Island , during the time of the Deluge , and so was preserved ; this is not unlike the Poetical fiction of Diana and Apollo , how they were begot in the Isle Ortygia , called afterward from their first appearance Delos ; by this intimating that after the flood , by reason of thick foggs and mists arising out of the moist earth , the Sun and Moon were not seen in many days ; but these vapours being spent , and the earth dry , the Moon was first seen , and then in some few hours afterward , the Sun. The tradition which they have of the flood , cannot be that of Ogyges King of Attica , which happened about six hundred years after Noahs flood , and which drowned only the country about Athens and Achaia in Peloponesus ; nor was it that of Deucalion , which happened in the 82. year of his age , about two hundred and fifty years after the former , and seven hundred eighty two years after Noahs flood ; for this drowned only Thessaly , and some part of Italy , of which the Americans could have no knowledge ; seeing many places neerer never heard of these floods , it is most likely then , that their tradition was grounded on Noahs flood ; for as Noahs posterity peopled all the world , so they dispersed the memory of this flood , wherever they planted ; for we finde this deluge , nor onely mentioned by Moses , but also by Berosus , Alexander Polyhistor , Abydenus the Historian , as he is cited by Eusebius , Plato in Timaeo ; Plutarch writing of Deucalions flood , speaketh of the Dove sent out of the Ark , which relates to Noahs flood ; and Ovid describing the same flood , writes according to the Mosaical description of the first and universal deluge ; whereas that of Deucalion was but of a particular country ; So Lucian de Dea Syria , writes of Deucalions flood , as if he had read the sixth and seventh chapters of Genesis , of Noahs flood ; for he sheweth how all flesh had corrupted their wayes upon the earth , how all their works were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , works of injustice and violence ; how the rain fell , the fountains of the great deep were opened , the waters so prevailed , that all flesh died , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He sheweth also how he was preserved with his wife and children in a great Ark ; and how of all the beasts that live on the earth , two and two entred into the Ark , &c. and lastly , how he built an Altar after his deliverance . This description is directly of Noahs flood , not of Deucalions ; besides Mela , Solinus , and Pliny write that Ioppe the maritime town of Syria was of great antiquity , as being built before the flood ; which cannot be meant of Ogyges or Deucalions flood , which were onely in some places of Greece , and went not so far as Syria ; neither was it any great antiquity , for Ioppe to be built before these floods ; for many Cities besides this were built before ; therefore doubtlesse is meant Noahs floood . Lastly , Iosephus saith that Omnes barbaricae historiae Scriptores , all the Barbarian historians have mentioned this flood . Q. VVhat festival dayes were observed in New Spain ? A. Every twentieth day which was the last day of their moneth , was holy , and then were men Sacrificed . At the first appearance of green corn , children were sacrificed , so when the corn was a foot above the ground , and again when it was two foot high , holy days were kept , & children butchered . In some of their feasts they sacrificed a woman , and with her skin covered a man , who danced about the streers two days together . In one of their feasts which the Mexicans kept in their 〈◊〉 upon the Lake , a boy and a girle were drowned to keep company with the gods of the Lake . In May they kept the feast of Vitziliputzli , in which his Image made of paste , richly adorned , was carried by the maidens attired in white , on their shoulders to the court , and thence by the young men to the stairs of the Temple , and thence to the top with Musick , much adoration , vain ceremonies , and wicked sacrificing of men were used that day . In May also was kept the Feast of Pennance and Pardon , in which a captive was sacrificed . After much profane adoration , the people took up earth and eat it , desiring pardon for their sins , and bringing rich presents to their Idol , and whipping themselves on the shoulders . Much meat is presented that day to the Idols , and then to the Priests , who five days before had eat but one meal a day . The Merchants had their peculiar god , and festival day , in which they sacrificed a man , after they had given him for nine days divine honours . His heart they offered about midnight to the Moon , perhaps because she is mistresse of the waters , on which Merchants use to traffick ; or because they are more beholding to her light in the night then others are . Concerning these festivals , their Schools and Seminaries , their belief of the Souls immortality , of their rewards and punishments , of their nine severall places appointed for them , See Acosta , Gomara , and P. Martyr in his Decads . Q. What was the Religion of Jucatan and the parts adjoyning ? A. In Iucatan they were Circumcised , and yet grosse Idolaters , but curious work-men in carving and adorning their Images . They had in their houses Images made like Beares , which they worshipped as their houshold gods , with singing , and Incense . In hollow Images , they caused boyes to answer the peoples petitions , as if God had spoke to them . When they wanted rain , or were in any danger , they had their Processions , and Pilgrimages to these Idols . In Nicuragua , they worshipped the Sun , and divers Idols . All their Priests except Confessors , married . The ordering of the Sacrifices and their numbers , depended meerly on the Priests , who used to go about the captives three times singing mornfully , and then with their flint knives suddenly open their Breasts . They divide the body thus ; the Prelate hath his Heart , the King his hands and feet , the taker his Buttocks , and the people the rest . The heads are set on trees , under which they Sacrifice men and children . They have their Idolatrous Processions , in which for the honour of their Idol , they wound themselves , and for the desire of future happinesse , they offer themselves chearfully for Sacrifices . Whilst the Priest annoints the cheeks and the mouth of the Idol with blood , the others sing , and the people pray . The Priest makes marriges , by joyning the little fingers of the Bridegroome and Bride neer a fire ; but the Lords are permitted for honours ●ake , first to corrupt the Br●de . The Adulterer is beaten , and the Adulteresse is divorced . He that forceth a Virgin is a slave , except he pay her Dowrie . But if a slave force his Masters daughter , they are both buried alive . See Benzo , P. Martyr , and Gomara . Q. What was the Religion of the Southern Americans ? A. They generally worship the Sun and Moon , with divers Idols , and the devill in divers shapes ; they believe the Souls immortality . Their Priests are their Physitians , and therefore in great esteem , and exceeding rich , for they have all the goods of him whom they cure . When they go to wars , they carry their gods with them , of whom they ask Counsel of all affairs ; and then they keep Lent for two moneths . They punish in some places theft and murther with the losse of Eares and Nose ; in other parts , with death . These faults in the Nobility are punished with the losse of their hair onely . In some places they hold it a part of their devotion , to offer their daughters to be defloured by their Priests . When it thunders and lightens , they say the Sun is angry with them . When there is an Eclipse , they Fast , the married Women scratch their Faces , and pluck their hairs ; the Maidens draw blood with sharp fish bones . When the Moon is Eclipsed , they say the Sun is angry with her . When a Comet is seen , they beat drums and hollo , thinking by this to drive it away . They use to consult with and invocate the Devil . The Priests learn Physick and Magick when they are young , being two yeers shut up in Woods ; all that time they keep their Cells , see no women , nor eat flesh . They are taught by their Masters in the night . The dead are buried either at home , or being dried at the fire are hanged up . The bones at last are burned ; and the Skull presented to the Wife to be kept by her as a relique . In their Lent fasts they abstain from Women and Salt. See P. Martyr , Gomara , Linschoten , Cieza , &c. Q. Of what Religion are the people of Paria , Guiana , and along the River Debaiba , or St. Iohn ? A Hereabout they be very zealous in worshipping of the Devil , and Idols , to whom they sacrifice men , and then eat them . When their gods are angry , they macerate themselves with fasting . Their Priests are stoned or burned , if they marry against their vow of Chastity . They believe rewards and punishments after this life . The spot in the Moon they hold to be a man imprisoned there for Incest with his Sister . They feed yearly the departed souls with Maiz and Wine . They held the souls of great men onely , and such as were buried with them , immortal . Their great mens Funeral Pomps are celebrated yearly with much lamentation , drinking , and bestial ceremonies , both men and women casting aside all modesty . He that will know more of this stuff , let him read the forenamed Authors . Q. What is the Religion of Brasil ? A. They acknowledge the immortalitie of the foul , and believe that there are rewards and punishments after this life . For they hope that if they kill and sacrifice many of their enemies , they shall be carried beyond the Mountains into pleasant Gardens , there to dance and rejoyce with their fore-fathers . They stand in much fear of the Devil , who is still vexing of ●●em , therefore they chiefly worship him ; and when they go abroad , they commonly carry fire with them , as their defence against the Devil , who they think is afraid of fire . They have their solemn Festivals , which they celebrate with dancing , howling , and tatling . The Husband hath power to kill the adulterous Wife . Their marriages are without any ceremonies . They bury their dead upright in a pit with their goods . The Husband playes the Midwife to the woman , washeth , painteth , and nameth the child by the name of some wild Beast ; they have some knowledge of Noahs flood : of these passages see Masscus , Lerius , Stadius , &c. Q. What Religion did the people of Peru professe ? A. Their chief god was Wiracocha , by whom they understood the maker of all things ; next to him they worshipped the Sun , and the Thunder after him : The images of these three they never touched with their bare hands ; they worshipped also the Stars , Earth , Sea , Rainbow , Rivers , Fountains , and Trees . They adored also wild Beasts , that they might not hurt them , and in sign of their devotion , when they travelled they left in the cross ways , and dangerous places , old shoes , feathers , and if they had nothing else , stones . They worshipped the Sun by pulling off the hairs from their Eye-brows ; when they fear , they touch the earth , and look up to the Sun. They worshipped also the dead bodies of their Emperors , and indeed every thing they either affected or feared . They have some glimring knowledge of the beginning of the world , of Noahs flood , and they believe the end of the world , which still they fear when the Sun is Eclipsed , which they think to be the Moons Husband ; they held their Priests in such esteem , that no great matter was undertaken by Prince or people without their advice . None had accesse to the Idols but they , and then only when they are cloathed in white , and prostrate on the ground . In sacrificing they abstained from women , and some out of zeal would put out their own eyes . They used to consult with the Devil , to whom they sacrificed men , and dedicated boyes in their Temples for Sodomy . They had also their Temples richly adorned with Gold and Silver , and their Monasteries for Priests and Sorcerers . Their Nuns were so strictly kept , that it was death to be deflowred ; after fourteen years of age they were taken out of the Monastery , either to serve the Idols , and such must be Virgins still , or else to serve as Wives and Concubines to the Ingua or Emperor . They are very frequent and strict in their confessions , and cheerfully undertake what pennance is injoyned them . But the Ingua confesseth onely to the Sun ; after confession they all wash in baths , leaving their sins in the water . They used to sacrifice Vegetables , Animals , and men , chiefly Children , for the health or prosperity of their Ingua , and for victory in War ; in some places they eat their men-sacrifices , in others they onely dried and preserved them in Silver Coffins ; they anoint with blood the faces of their Idols and doors of their Temples or rather slaughter houses . See Acosta , Cieza , Gomara &c. Q. What festival days did the Peruvians observe ? A. They had Feasts and sacrifices every moneth of the year , in which were offered multitudes of sheep of different colours , which they burned . The Ingua's Children were dedicated in these Feasts , their ears were pierced , then they were wiped , and their faces anointed with blood , in sign that they should be true Knights to their Ingua . In Cusco during this moneth and feast , no stranger might remain ; but at the end thereof , they were admitted , and had a morsell of bread presented to each man , that they should by eating thereof testifie their fidelity to the Ingua . In the second moneth which is our Ianuary ( for in December , in which the Sunne returnes from Capricorne was their first moneth ) they flung the ashes of their sacrifices into the river , following the same sixe leagues , and praying the River to carry that present to Viracocha ; in three following months they offered one hundred sheep . In the sixth they offered one hundred sheep more , and made a feast for their Maiz. In the seventh they sacrificed to the Sun. In the eighth and ninth moneths , two hundred sheep were offered . In the tenth , one hundred sheep more , and to the honour of the Moon burned torches , washed themselves , and then were drunk four days together . In the eleventh moneth they offered one hundred sheep , and upon a black sheep poured much Chica or Wine of Maiz , to procure rain . In the twelfth moneth they sacrificed one hundred sheep and kept a feast . They have also their fasts which continue in mourning and sad processions two days , and the two days after are spent in feasting , dancing , and drinking . See Ios. Acosta . Q What was their belief of the departed souls ? A. That they wander up and down , and suffer hunger , thirst , and cold ; therefore they carry them meat , drink and cloathes . They used also to put gold , and silver in their mouths , hands , and bosomes ; much treasure hath been digged out of graves . But they believed that the souls of good men were at rest in glory . The bodies were honoured after death , sacrifices were offered to them , and cloaths . The best beloved Wife was slain and attendants of all sorts . To the Ingua's Ghost young children were sacrificed , and if the Father was sick , many times the Son was slain , thinking this murther would satisfie death for the Father . Of these and their other impious Ceremonies , see Acosta ▪ By these horrible murthers committed among the poor Americans , we may see what a cruel and barbarous tyrant superstitious fear is , and what wretched slaves they are , who are captivated by this tyrant , far more savage then Mezentius , Phalaris , Busyris , or any other tyrannical butcher that ever was ; for there is no tyrant so powerfull , or barbarous , but may be avoided by flying from him to remote places , but who can fly from that superstitious fear , which a man doth carry continually about him ; Quid terras alio calentes Sole mutamus ? patria quis exulse quoque fugit ? a man may fly from his country , saith Horace , but not from himselfe ; this tyrant haunts the superstitious wretch continually , as the evil Spirit did Saul . Againe , no tyrant can tyrannize over a man longer then he lives ; death sets every slave at liberty ; but this tyrant leaves not his slave in death , but with the terrors of future torments in hell , doth vex his soul when it is departing hence ; Curae non ipsa in morte relinquunt ; there is no slave so wretched and miserable , no pain so great , no captivity so unpleasing , no chaines so heavy , no prison so loathsome , which in sleep are not forgotten ; for then the slave is at liberty , the pain is eased , the chaines are light , and the darkest dungeon , is then a beautiful Pallace ; but this Deisedemonia , as the Greeks call it , this superstitious fear will not permit it s captivated slave to rest or take any quiet , but affrights him in his sleep with horrid dreams , and hideous phancies , so that sleep which should be his comfort and ease , becomes his tormenter . Besides , Temples and Altars , which use to be Sanctuaries for Delinquents , are no ease or sanctuary at all to the superstitious sinner ; any servant might be defended from his Master by laying hold of the Altar ; but no Altar , no Temple , no Sacrifice can priviledge the superstitious soul , who is still jealous and fearfull of his cruel gods ; and what wonder is it , if we consider the nature of those insatiable devils , whom they worship , who are never satisfied with the blood of beasts , men , women , and children , but are still thirsting after more , with the horse-leech ; if these be the gods which the Gentiles serve , surely as Plutarch saith , they had been in no worse condition if the Typhones , and Giants had overthrown these gods ; for they could not have been mo●e cruel , nor have exacted more bloody victimes . And doubtlesse as the same Plutarch saith , these poor wretches do not love their gods , but rather hate them , because they still fear some hurt and mischiefe from them ; therefore as some men flatter and give rich presents to tyrants , not because they love them ( for indeed they hate them ) but that they may not receive hurt by them ; so deale superstitious men with their gods . And in truth Plutarch is not altogether mistaken , when he makes Superstition worse then Atheisme ; for the Atheists hold there is no god , but the Superstitious honour such fordid , base , and cruel gods , that it were far better there were no gods : then such ; for it is lesse impiety to say there is no god , then to give his sacred name and honour to such wicked , greedy , barbarous , and blood sucking devils . I had rather ( saith he ) men should say there is no Plutarch , then that they should say Plutarch is an inconstant , fickle , cholerick , a revengefull , and cruel man. And so he concludes that superstition is the cause of Atheisme and impiety ; because men looking upon the ridiculous gestures , impurity , cruelty , injustice , madnesse , undecency , and all kind of villany perpetrated in their Temples concluded , it were better have no gods , then such abominable Deities . But see Plutarch himselfe in his book of superstition . Q. What was the Religion of Hispaniola ? A. They worshipped the Sun and Moon , which they say at first shined out of a Cave ; and their tradition is , that out of two Caves came mankinde ; the biggest men out of the greatest Cave , and the least men out of the lesser Cave . They worship also divers Idols with ugly shapes , by which the Devil useth to speak to them ; these they call Zaemes , to which they kept divers festivals . In these they had their publiqu ▪ dances , with the musick of shells tyed about their armes , thighs , and legs . The King sits drumming when the people present themselves , having their skins painted with divers colours of herbs . When they sacrifice , they use with a sacred hook thrust down their throat , to turn up their stomack . Then they sit down in a ring , crosse-legged , and wri-necked about the Idol , praying their sacrifice might be accepted . In some places the women dance about their Idols , and sing the praises of their ancient Kings ; then both Sexes on their knees offer cakes , which the Priests cut and give to every one a piece , this each man keeps as a holy relique all the year against dangers . If any fall sick , the Priests impute this to their neglect in the Idols service , therefore exhort them to build a Chapp● , or dedicate a Grove to their god . They think the Ghosts of the dead walk , who assault such as are fearful , and vanish from them who are not afraid . Their several Rites are like those of the other Pagan Countries . See P. Martyr . Out of what I have written concerning the Idolatry of Asia , Africa , and America , we may conclude with Tertullian lib. de Idolat . that every sin by what name soever it be called , or of whatsoever quality it is , may be comprehended in the sin of Idolatry , Idololatriae crimine expungitur , to use his own phraise , that is , every sin is made up and attains to its perfection and consumination in idolatry ; so that as he sheweth in that book ▪ there is no such murtherer as the Idolater , who not onely destroyeth the bodies of men and beasts to please his Idol , but likewise murthereth his own soule : there is no such Adulterer as he , who not only goeth a whoring after false gods , but also adulterates the truth ; for every false god is adultery ; there is no such thief as he , for not only much robbery and oppression is committed to maintain false worship and idolatry , as Arnobius instanceth in the Romans , who to maintain the worship of their gods , did rob all other gods and nations , and with their triumphant gold ( Persius calls it aurum ovatum ) adorn their images ; but besides this theft , the Idolater robs God of his right and honour , giving it to such as are not gods . I will not speak of the uncleannesse , drunkennesse , wantonnesse , and other sins which accompany this master sin , which Tertullian calls Principale crimen generis humani , summus saeculi reatus , &c. devor●t●rium salutis ; the main wickednesse of mankind , the chief guilt of the world , the devourer or destroyer of mans happinesse and salvation ; therefore he will not have any Christian to paint , or make graven images to be worshipped , affirming that it is flatly against the law of God , and likewise against their vow in baptism to forsake the Devil and his Angels ; how do they forsake him , if they make him ? if they make it their trade to live by him , how have they renounced him ? can they deny with their tongue , what they confesse with their hand ? destroy that with their words , which they build up with their deeds ; confesse one God , and make many ; preach the true God , and yet make false gods ? If any say that he worships none , though he makes them , Tertullian will answer him , that he who makes false gods , doth really worship them , not with incense and sacrifice , but with his wit , sweat , industry , and skill , which he impends on the making of them ; he is more then their Priest ; for without him they could have no Priest. How can a Christian put forth that hand to touch the body of our Lord , by which he hath made a body for the Devil ? And as it is Idolatry saith he , to carve , or paint Idols , so it is , any ways to adorne them , to build houses or temples for them , so that all such Artificers are guilty of idolatry ; so are judicial Astrologers , who call the stars by the names of Idols , and take upon them to foretell future contingencies by them ; so are School-Masters , who teach the Genealogies and Fables of these false gods ; this severity indeed was needful in the beginning of the Gospel , when Gentilisme was to be suppressed , that way might be made for Christianity ; but now Pagan idolatry being quite extinguished among us , there is no danger in reading , or teaching of Heathen Authors . He condemneth also Merchants that bring home and sell incense or any thing else whereby idols are worshipped . So he will not have Christians to be present at the solemnities , shews , or festivals of idols , nor to give any countenance to them , or to wink and connive at them , or to call them gods , or to swear by them , for that is to take the name of the true God in vain ; nay , he will not permit Christians to light candles , or set up bayes in their doors , which upon solemn days was an honour due to the Emperour , because this ceremony had some resemblance with Gentile idolatry . The Contents of the fourth Section . The Religion of the ancient Europaeans . 2. The Roman chief festivals . 3. Their gods . 4. Their Priests . 5. Their Sacrifices●6 . Their Marriage Rites . 7. Their Funeral Ceremonies . 8. The old Grecian Religion . 9. Their chief gods . 10. Of Minerva , Diana , Venus . 11. How Juno , Ceres , and Vulcan were worshipped . 12 , The Sun worshipped under the names of Apollo , Phoebus , Sol , Jupiter , Liber , Hercules , Mars , Mercurius , Pan , &c. 13. The Moon worshipped under divers names and shapes . 14. The Earth and Fire , how worshipped and named . 15. The Deity of the Sea , how worshipped . 16. Death , how named and worshipped . 17. The Grecian Sacrifices and Ceremonies . 18. Their Priests and Temples of old : SECT . IV. Quest. WHat was the Religion of the ancient Europaeans ? Answ. The same Paganism was professed among them , that was in the other parts of the world , and which is yet professed in Lapland , Finland , and some parts of Norway , Lituania , and Samag●tia , whose religion is Idolatrous , whose knowledge is Magick , and whose actions are barbarous . The chief gods that were worshipped in Europe were the Sun , Moon , Stars , Elements , Rivers , Fountains , Trees ; and indeed so many great and small , that according to Varros computation , they exceeded 30000. in number . If we speak of the Religions professed among the Greeks and Romans , we shall speak in a manner of all ; because they had almost all Europe under their Dominion , and before their conquests the same idols were worshipped by all , but under different names . Numa taught the Romans to worship their gods by offering Corn and Cakes besprinkled with salt , and to erect Temples , but no Images , thinking it both absurd and impossible to represent that incomprehensible power by outward shapes and forms . But many years after Tarquinius Pris●us taugh● them according to the Grecian manner , to set up images to their Gods. Then were the Vestal Nuns chosen , who were to continue so thirty years ; the first ten they were learners , the second ten years practitioners in their office , but the third ten years teachers of the novices . If they committed whoredom , they were burned or buried alive ; if the sacred fire went out by their neglect ( which was held ominous ) they were scourged . Then were the Priests of Mars called Salii ; instituted at first but twelve , afterwards twenty foure . These were chosen out of the Patricii , and they were in March to dance solemnly with their Targets called Ancilia , one of which fell down from heaven . These festival dances were dedicated to Mars . They had their Augures or Diviners . They had their Triumviri , called Ep●lones , who had the charge of the holy feasts ; and other Triumviri , who had the charge of the Si●yls books . Arvales had the care of the fields . Feciales of the wars . All these were Orders of Priest-hood , to which may be added Flamines , of which there were as many as there were of their greater gods . Iupiters Priests were called Diales , the Priests of Mars , Martiales , of Romulus , Qui●inales , &c. He that had the charge of these Priests , of the Sacrifices , and of Festivals , was called Rex Sacrificulus , or the King of Priests , because anciently Kings did exercise the Priests office . But above them all was the Pontifical Colledge , which at first consisted only of eight ▪ but Sylla enlarged them to fifteen ; these were to assist the chief Pontifie or Pope , in whom alone was the supream power of all Religion , of Sacrifices , Holy days , Priests , Yestals , Vows , Funerals , Idols , Oaths , Ceremonies , and whatsoever concerned Religion ; besides the care of the wooden bridge called Pons sublicius . He had more priviledges and honours then the Kings themselves ; for he might ascend the Capitol in his Litter , which was not lawful for others . And whatsoever criminal fled to him , he was that day free from punishment . Neither was he bound to give an account of any thing he did . Q. What were the Roman chief Festivals ? A. Saturnalia , to the honour of Saturn , about the Suns going into Capricorn ; then the servants were better then their Masters ; this feast they had from the Greeks . Feriae Latinae , to Iupiter ; this feast was kept upon the hill Albanus , midway between Alba and Rome , by the Romans and Latines . Quinquatria was a feast of five days , to the honour of Minerva , it was kept after the Ides of March ; the first day was for sacrifice , the other three for sword-players , and the last for lustration . Natalitia , to the Genius , in which feast it was held abominable to shed the blood of some beasts , and ominous , seeing those birth feasts were wholly dedicated to mirth and joy . Vertum●alia , were feasts to Vertumu●● the god of Merchandising ; it was kept in the moneth of October . Lupercalia in February , to the honour of Pan Lycaeus , the god of shepherds , who keeps the sheep from the wolves ; This feast Evander brought with him out of Arcadia into Italy ; in it the young men used to run up and down the streets naked , with leather thongs in their hands , striking gently all such as they me● ; young Ladies used purposely to offer their naked hands to be struck by them , hoping hereby to become fruitful . Agonalia , were feasts kept in Ianuary , either to the honour of Ianus , or else of Agon , the god of actions and enterprizes . Carmentali● in Ianuary also , to the honour of Carmenta , Evanders mother , who was a Prophetesse . Feralia , so called , a ferendis epulis , from carrying meat to the graves of their friends ; this feast was kept in February to the Manes or infernal Ghosts . Terminalia in February also , to Terminus the god of marches and bounds ; this feast was observed to keep amity between neighbours , that they might not differ about the bounds of their lands . Saliaria in March , to the honour of Mars , whose Priests called Salii , went about dancing with the Ancilia or Targets in their hands . Liberalia , which the Greeks call Dronysia , were kept in March , to the honor of Bacchus , or Liber , whose Priests that day did sacrifice with Ivy Garlands on their heads . Cerealia , in Aprill , in memory of Proserpina found again by Ceres . The ceremonies of this day were performed by the Roman Matrons , but originally this was a Greek feast . Palilia in April , to Pales the goddesse of shepherds . Vinalia in April too : this feast was also called Veneralia , because kept to Venus , in whose Temple much Wine was poured out , the Gardens dedicated , and Sacrifices offered to her . Robigalia to Robigo the god of smut ; this feast was kept in April , that the Corn might not be smutty . Compitalia in May : these feasts were kept in compitis , ●●eets and high ways , to the Lares , and their mother Mania , to whom Children were wont to be sacrificed , till I●nius Brutus instead of these , commanded the heads of Poppies and Onyons to be offered . Lemuria in May , so called from the Lemures or night Ghosts ; which they pacified with this feast , in which they used to fling Beanes , thinking thereby they drove these Ghosts , out of their houses . Matralia in May , were feasts to Matuta , which the Greeks call Leucothea ; no serving maids were admitted into this feast , except one , whom each Matron was to smite on the cheek , because Matuta was jealous that her husband loved her maid better then her selfe , whereupon she grew mad and drowned her selfe , with her son Melicerte , and so was made a goddesse ; she was also called Ino. Neptunalia i● Iune , were celebrated to the honour of Neptune . Portumnalia to Portumnus the God of harbours , in August : this feast was kept in the harbor of the River Tibris ▪ Consualia , in August , to the honour of Consus the god of Counsel ; in this feast the Asses and Horses were crowned and kept from work . In the same moneth were kept Vulcanalia to Vulcan . Meditrinalia in October , to Meditrina the goddesse of Physick , for in this moneth they used to tast of old and new wine for a Medicine . Augustalia the same moneth , in memory of Augustus his return to Rome from his victories and conquests . Fontinilia , in October , in which feast all fountains and wells were crowned with Garlands , Mercurialia to Mercury , in November , and Brumalia the same moneth to Bromus or Brumus , that is Bacchus . In December were kept not onely Saturnalia , Feasts to Saturn , but also Opali● , to his Wife Ops. And Angeronalia to Angerona the goddesse of anguish and griefe . And then also was the Feast called Laurentialia , to Acca Laurentia . Besides these and many other set Feasts , they had others , called Conceptivae , imperativae , and Nundinae ; of all which , Q. What Gods did the Romans worship ? A. Their chief deities were twenty , namely : Iupiter the God of thunder , Iune of riches , Venus of beauty , Minerva of wisdome , Vesta of the Earth , Ceres of Corn , Diana of hunting , Mars of wars , Mercury of Eloquence , Vulcan , of fire , Apollo of Physick , Neptune of the Sea , Ianus of Husbandry , Saturn of time , Genius of Nativities , Orcus of Hell , Bacchus of Wine , Tellus of Seeds , Sol the Sun , and Luna the Moon . But indeed under all these names they understood the Sun , to whom for his divers effects , and operations , they gave divers names , as Macrobius sheweth . Besides these they worshipped many other Deities of lesse note . As , Bellon● the goddesse of war , Victoria of Victory , Nemes●s of revenge , Cupido of love , Gratiae , or Charites of thanks , Penates mans tutelar Gods , Lares the houshold Gods , Parcae the goddesses of destiny , Furiae , or Eumenides , the goddesses of punishments ; Fortuna , the goddesse of Providence . All these were called Dii majorum Gentium : there were others whom they named Indigite● , these were men who for their merits were Canonized and made Gods. Such were Hercules , Faunus , Evander , Carmenta , Castor , and Pollux , Aesculapius , Acca Laurentia , Quirinus , &c. And not onely vertuous men , but the Vertues themselves were deified ; these had their Temples , Sacrifices , and Festivals . Such were the Minde , Vertue , Honour , Piety , Hope , Chastity , Peace , Concord , Quietnesse , Liberty , Safety , and Felicity ; Besides these , they had inferiour Gods , whose merits deserve not Heaven , nor scarce veneration ; these they called Semones , as it were semi-homines , halfe men ; such were ●riapus , Vertumnus , Hippona , Naenia ; and all these petty Gods which waited upon every servile office and action of man ; such were Nascio the goddesse of birth , Cunina of Cradles , Rumina of Sucking , Potina of drinking , Educa or Edusa of eating , Carnea of flesh , Iuventus of youth , Volupia of pleasure , Lubentia of lust , or desire ; and many more of this sort . They had also their Gods of marriages , as Iugatinus , the God of joyning ; Domiducus , who had the Bride home ; and many more of this kinde . Child-bearing women had their several goddesses , as Partunda , Egeria , and many more . Mens actions also had their deities ; such were Horta the goddesse of exhorting , Volumna of willing , Laverna of stealing , Naenia of funerals , Libitina of graves , or Coffins ; the Rusticks had their peculiar Gods , as Robigus the God of smut ; Sterculius of dung ; Bubona , of Oxen : Hippona , of Horses ; Mellona , of Hony ; Pomona , of fruit● Pales , of fodder ; Flora , of Flowers ; Terminus , of bounds ; Pan , of shepherds ; Silvanus of fields and woods ; Priapus of seeds and gardens , besides many more : and so ridiculous they were in multiplying deities , that sinks and privies had their Cloacina , Feavers their Febris , fear and palenesse had their Gods to wit , Pavor , and Pallor ; they worshipped also forraign Gods , as Isis , Serapis , Osiris , the deities of Egypt ; Sanctus , or Dius Fidius , the Sabins God. And many more which they borrowed of those Nations they subdued . But we must observe , that although the ignorant multitude among the Gentiles did worship many Gods , yet the wiser sort , acknowledged but one true God ; thus Mercurius Trismegistus the ancientest of the Philosophers confesseth there is but one Unitie the root of all things ; one goodnesse of infinit power , the Author of life and motion in the world . So Pythagoras who first assumed the name of Philosopher saith : that God is one , and all in all , the light of all powers , the beginning of all things , the torch of heaven , Father mind , life , and motion of the Vniverse . Empedocles who succeeded Pythagoras sheweth that from this one entity proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things that have been , are and shall be . This same is acknowleged by Parmenides , Thales , Anaxagoras , Timaeus , and other Philosophers of that age . Socrates confirmed this truth by his death ; Plato his Scholar calleth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that entity which hath being of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , begot of himself , the beginning , middle , and end of all things ; &c. Iamblicus calls God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficient in himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Father to himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , goodnesse it selfe , the fountain and root of all things , intelligent and intelligible , &c. Proelus writeth that he is King of all things , the only God who produceth all things of himselfe , the End of Ends , and first cause of all operations , the Author of all goodnesse and beauty , by whose light all things shine , &c. Simplicius saith , that from this divine beauty proceed all beauties , and all truths from this divine truth , the beginning of all beginnings , the sowrce and original of all goodnesse , the cause of causes , God of Gods , &c. Plotinus to the same purpose makes God the original of all things and who only is sufficient in himselfe , giving being to all , &c. The same doctrine is taught by his Scholar ●orphyrie , and likewise by all the other Plato●●sts ; this was also the general Tenet of the Stoicks , as may be seen in Epictetus , who sheweth that above all things we must learn to know there is but one God , the governour of all things , &c. who is not ignorant of our works , words , and thoughts , &c. Cicero tells us that nothing is more excellent then God , by whom the world is governed , who is subject and obedient to none . So Seneca , we must find out something more ancient then the world , whence the Stars had their original , &c. He calls God the Soul and Spirit ; the preserver and keeper of this Universe , the Lord and Architect of this great work , &c. The same is acknowledged by Chrysippus as he is cited by Plutarch ; there cannot ( saith he ) be found out any other beginning or original of justice , but from Iupiter , who is the common nature , fate , and providence of all things . The Peripateticks maintained the same doctrine , as may be seen in Aristotles Physicks , Metaphysicks , and De mundo ; he acknowledgeth a first , infinite , and eternal Mover , who is only wise , and the cause of causes . He is the Father of gods and men , the preserver of the world , the mover of Heavens , Sun , Moon , &c. His Scholar Theophras●us to the same purpose confesseth that from this one principle , all things have their existence and consistence ; that God made all things of nothing ; Alexander Aphrodisaeus , and the rest affirm the same truth ; aud not onely the Philosophers , but likewise the Poets , assented to this doctrin . Orpheus sings thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none other but this great King , whose seat is in Heaven , and is compassed with clouds , who seeth all things , and is seen of none &c. To the same purpose Phocyllides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is one wise God , powerfull and blessed . But of this subject , I will speak more hereafter , concerning the Sun ; I could alleadge , Homer , Hesiod , Sophocles , Virgil , Ovid , and other Poets to this purpose ; but this work is already performed by Iustin Martyr , Eusebius , Clemens , Lactantius , Plessis and others ; who likewise have inserted many verses out of the Sibylls . Q. What Priests had the Romans ? A. Of these we have said somewhat already , but we will say something more . Their antientest Priests were Luperci , the Priests of Pan Lycaeus , Potitii , and Pinarii of Hercules . Of divination by chirping of Birds , Augures ; of divining by Poultry , Pullarii . They that had the care of Altars , and looked into the intrals of the Sacrifice , were called Aruspices , and Extispices . Curiones were the Priests that had care of each Curla or Ward in the City : for Romulus divided Rome into 33 Wards , and assigned to each of them a Priest or Curio . Over these was Curio maximus , that is an Archbishop . The Priests which Romulus ordained to the memory of Titus Tatius , King of the Sabins , were called Sodales Tatit. The Priests that went alwayes covered with threaden caps ▪ or hoods , were called Flamines quasi Filamines , whereof there were divers sorts , as we have already shewed . Of the Vestal Priestesses , and the Salii , as also of the Feciales , Rex Sacrificulus , and Pontifex maximus we have said . The Priests that had the charge of the Sibylls books were at first but two , called Duumviri , then they were increased to ten , Decemviri , at last to fifteen , called Quindecemviri . Fauna or Fatua who for her loyalty to her husband , was called Bona Dea , had her peculiar Priestesses . The Priests of Sybele mother of the Gods , were called G●lli , whose chiefe , or Archbishop was called Archi-gallus ; there were also other Priests called Triumviri , and Septemviri epulonum , who had charge of the publiqu● Feasts and games . Besides these , every Idol had his Priest ; and these had their under Officers or servants , called Camilli . The servants of Flamen Dialis were called Flaminei . They had their Church-Wardens called Aeditui , their Trumpeters and Sacbutters , called Tubicines , and Tibicines ; Popae were those that bound the Sacrifices : Victimarii that killed them . Their Cryers that went before the Priest to injoyn the people to forbear working during the time of Sacrificing , were called Preciae . The women that were hired to sing the praises of the dead , were named Praeficae . Their Grave diggers Vespilones . Q. What sort of Sacrifices did the ancient Romans use ? A. They used to offer a day before the solemn Sacrifice , a preparative Sacrifice called Hostia Praecedan●a . Their Succedaneae were Sacrifices which succeeded when the former were not satisfactory . Wethers that were led to be Sacrificed with a Lamb on each side of them , were called Ambigui● Bidentes were sheep sacrificed , having two horns , and two eminent teeth . Ambervales were sacrifices carried in their Processions about the fields . Amburbales were Processions and sacrifices about the City . Heysers sacrificed which had never been tamed , or put under the yoke , were called Injuges . The Priest having brought the sacrifice to the Altar , used to pray , laying his hand on the Altar ; Musick in the mean time sounding . Then he layeth on the head of the beast , Corn , or a Cake , with Salt and Frankincense ; this was called Immolatio from mol● the Cake . Then followed Libatio which was the tasting of the Wine , and sprinkling thereof upon the beasts head ; this done , the hairs between the horns of the beast being pluckt out , were flung into the fire ; this they called Libamina Prim● . Then the beast was killed , the blood received in vessels , and the intrails searched , at last the beast is cut in pieces , one piece was wrapped in meale , and then burned on the Altar : this was called Litare . After this they went to feasting , singing , and dancing ; now every particular God had his sacrifice ; white beasts were sacrificed to their supernal Gods , black to the infernal . The Bull was the proper sacrifice of Iupiter , Neptune , Apollo , Mars , Luna , and the Heroes . The Ram was sacrificed to Mars and the Heroes . Wine was offered to Ceres and Liber . The Goat to Aesculapius and Liber . Milk and hony to Ceres . A Horse to Sol and Mars . A Lamb to Iuno and Faunus . A Dove to Venus . A Doe to Pan and Minerva . A Hinde to Diana . A Hog to Sylvanus . A Cock to the Lares . A Sow to Cybele , and a Sow to Ceres . A Hen to Aesculapius , and a Child to Saturne , &c. But this last was abolished by the Romans . To each god also they assigned his particular Bird. The Eagle to Iupiter . The Cock to the Sun. The Magpie to Mars . The Raven to Apollo . &c. They had also their peculiar Trees . Iupiter the Oke . Pallas the Olive . Venus the Mirtle . Pluto the Cypress . Bacchus the Vine . Hercules the Poplar . Apollo the Lawrel , &c. Q. what Religious Rites did the Romans use in their Marriages ? A. In their marriages they used prayers , in which they called upon the chief Wedding gods , to wit , Iupiter , Iuno , Venus , Diana , and Pytho , or Suadela . Before they married , they consulted with their Auspices ; who encouraged , or discouraged , them , according to the Birds they saw ; the best Auspicium was either two Crowes , or two Turtles ; these signified long and true love ; but to see one of these alone was ominous . After this sight , they went to their prayers , and in the Temple before the Altar , were married , first sacrificing a Hog to Iuno , Cui Vincla jugalia curae , for she had the chief care of marriages : the gall of the sacrifices the Priests flung away , to shew there should be no gall in the married life . They must not marrie upon unluckie dayes ; such were the dayes after the Calends , Nones and Ides , these were called dies atri , or black dayes ; such a day was that which was kept in memory of Remus , killed by his brother , called Lemuria or Lemulia : Neither must they marrie on Funeral dayes , nor on Festivals , nor when there was any Earth-quake , or Thunder , or Stormy weather , no such commotions must be in marriages . The Bride was besprinkled , with water , to signifie her purity , and in the Entry or Porch , she must touch the fire and water , placed to shew she must pass through all difficulties with her Husband . In the wedding Chamber were placed certain Dieties , or Idols rather , to shew what was to be done in that place ; these were Virginensis , Subjugus , Prem● , Pertunda , Manturna , Venus , and Priapus . Their other Rites which were rather Politick then religious , I touch not , as not being to my purpose . Q. What were their Religious Rites in Funerals ? A. The Corps was wont to be washed , anointed , crowned by the Priest , and placed in the porch of his house , with a Cypresse tree before it ; every thing that was to be imployed in the Funerall was to be bought in the Temple of Venus Libitina , to shew that the same diety which brought us into the world , carrieth us out of it . The eyes of the dead bodies were closed upon the going out of the breath ; but opened again in the Funeral pile , that by looking towards Heaven , they might signifie the soule was gone thither ; which also they expresse by the flying of the Eagle out of the same pile , where the Emperors body was burned . The place for the burial was appointed by the Pontifices , and Augures . Before the pile were wont to be sacrificed Captives to pacifie the infernal Ghosts : but this being held too cruel , Gladiators were appointed to fight ; and for want of these , Women were hired to teare their Cheeks ; but this custome was forbid by the Law of the twelve Tables . The Priest after the fire was burned , gathered the bones and ashes , washed them with wine , put them in an Urn , and besprinkled the people three times with holy Water . For the number of three was sacred . So was 7. and 9. Therefore upon those days , they used to keep Festivals in memory of the dead . Altars adorned with Cypress boughs , and blew Laces were wont to be erected to the Ghosts ; and on them Frankincense , Wine , Oyl , Milk , and Blood. Q. Why was the burying of the dead held an act of Religion ? A. Because it was held an act of justice and mercy both , to bury the dead ; of justice , that earth should be restored to earth , and dust to dust ; for what could be more just , then to restore to mother earth her children , that as she furnished them at first with a material being , with food , rayment , sustentation , and all things needfull , so she might at last receive them again into her lap , and afford then lodging till the Resurrection , whereof some of the wiser Gentiles were not ignorant : it was also an act of mercy to hide the dead bodies in the earth , that those organs of such a divine soul , might not be torne by wild Beasts , and Birds , and buried in their mawes . That disconsolate mother of Euryalus in the Poet , is not so much grieved for the murthering of her Son , as for that he should be left a prey to the Birds and Beasts . Heu terrâ ignotâ , cunibus data praeda Latinis Alitibusque jaces . It was held among the Egyptians one of the greatest punishments that could be inflicted , to want the honour of burial ; and with this punishment Iehoiakim the Son of Iosiah , is threatned Ierem. 22. 19. That he should be buried with the burial of an Asse , and cast forth beyond the gates of Jerusalem . And the Milesian Virgins were terrified from hanging themselves , by the Law of their Senat , that such self-murtherers should have their bodies dragged naked through the streets in the same rope wherewith they hanged themselves . Mezentius in the Poet doth not desire Aenaeus to spare his life , but earnestly intreats him to afford him burial . Nullum in caede nefas , nec sic in praelia veni ; Vnum hec per ( siqua est victis venia hostibus ) ore . Corpus humo patiare tegi &c. So Turnus intreats for the same favour from Aenaeas , si corpus poliari luinine mavis , Redde meis . Aen. 12. The right of Sepulture hath been held so sacred among all civil nations of the Gentiles , that the violation thereof hath by their Lawes been counted Sacriledge . Therefore they have ascribed to their gods the patronage of funerals and Sepultures ; for this cause they called the Law of interring , the Law of their gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrates in Panatheniaco sheweth that the right of Sepulture is not so much humane as divine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The burying of the dead is commended by the Pagan writers as a work of humanity , mercy , clemency , piety , justice , and religion ; therefore the Latine pharse yet doth intimate , how just a thing it is to bury the dead ; when they call Funerals Deities , justa exequiarum . or justa funebria . We read in Homer Iliad . 24. how angry Iupiter and Apollo were with Achilles , for abusing and neglecting to bury the body of Hector ; shewing that Achilles had lost all mercy and modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And to shew how religious an act it is to bury the dead , the Gentiles assign the care of Funerals and Sepulchres , to certain gods which they called Manes , whose chief was Pluto , called therefore Summanus ; hence all Tombs and Monuments were dedicated Diis manibus ; and therefore they who offered any violence to Tombs , were said to violate the Manes ; Deorum Manium jura sancta sunto . Of this you may see more in our Mystagogus Poeticus . It was counted an execrable thing , if any should light upon a dead body unburied , and not cast earth upon it ; therefore the high Priest among the Jewes , albeit he was not to be present at any funeral , yet if by chance he found a dead corps , he was to bury it himselfe . And so careful were the Iewes in this duty , that the bodies of Malefactors were to be buried after Sun set . Horac● brings in the dead corps promising a reward from Iupiter to him that should cast some earth upon it . Multaque ●nerces unde potest tibi defluat ; aequo ? Ab Iove Neptunoque ; but if he refuse to do this work of humanity , piacula nulla resolvent , no sacrifice should be able to expiate his crime . And to make men the more careful of this last duty to the defunct , the Poets faigned that the soules of those dead bodies which lay unburied , did wander up and down a 100. years without any rest , neither were they admi●ted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Homer speaks , that is , the gates of Pluto , nor were they received by Charon over the River Styx , as Virgil sings , till the bodies be interr'd . Nec ripas datur horrendas , nec rauca fluenta Transportare prius quàm sedibus ossa quierunt . Hence it is that Patroclus in Homer , doth so earnestly sollicit Achilles to bury him . The like earnest suit doth Palinurus in Virgil put up to Aenaeas , for the same favour ; and because want of burial was counted one of the greatest disgraces and punishments that could be inflicted on the dead , therefore selfe murtherers were debarred from the honour of interment , which as the Poet saith , Est solus honos Acheronte subimo . Q. Of what religion were the Grecians ? A. They and the Romans differed little in their Superstitions . The Romans worshipped twenty principal gods , the Grecians but twelve of them ; to wit , Iupiter , Saturn , Bacchus , Apollo , Mars , Minerva , Diana , Venus and Iuno , Ceres , Mercurius , Vulcan ; their Altar was called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Altar of the twelve gods ; but indeed Neptune , Hercules , Proserpina , and others were in no lesse esteem among them . By these gods they were wont to swear ; and as the Romans , so did they make Deities of the creatures , of passions , of accidents , and of their own ignorance , in erecting an Altar to the unknown God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 17. Their chief god was Iupiter , whom they call the Father and King of gods ; so Homer often . Him they acknowledged their Deliverer , their Counsellor , their Law-giver , and Defender of their Towns : hence these Epithets of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a Counsellor , often in Homer ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Commander , or Ruler of the World ; so Virgil ; Qui res hominúmque deúmque Aeternis regit imperiis . But yet Homer is permitted to abuse this supream God with the titles of an Adulterer , and of an impotent god , who was subject to the Fates , and bound by the other gods till Thetis loosed him ; He makes him also false in his promises to Agamemnon , a laughing stock to Iuno and Minerva , a slave to Love : subject to sleep , a make-bate among the other gods . So that albeit both the Greeks and Romans worshipped the same Iupiter : yet the Romans being a wiser people , spake alwayes reverently of him , as may be seen in the Prince of Poets , Virgil triumphant , who in this respect , as in many other cases , is to be preferred before Homer , as I have shewed elsewere . Their next god was Apollo , or the Sun , whom they made the chief god of Shepherds : as they armed Iupiter with thunder , so they did Apollo with his silver bow : therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Homer . They made him the Author of Divination : Hence his Oracles were famous everywhere . They that died suddenly , were said to be killed by him : they made him also the god of Musick and Physick . He was called Alexicacus , and Apotropaius , that is , a Deliverer from , or a turner away of evil . The mysteries of these things we have unfolded elsewhere , in Mystagogo Poetico . He had a rich Temple at Delphos , beautified with much gold , therefore called by Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he from his golden bow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He invented the Cythron , and Mercury the Harp : they were therefore worshipped both upon one Altar . Apollo from his sight and knowledge of all things , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mercury was worshipped as the god of musick also , and of merchandising . He had the charge of Wrestlers : therefore was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and because with his rod he used to conduct the souls to and from Hell , he was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He was also the Messenger and Herauld of the gods : and because he had the charge of doors , to keep them from theeves , he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and from the invention of four useful Arts , to wit , Letters , Musick , Wrestling , and Geometry , he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , four square , and so was his statue . Homer calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the angel of the gods . And the Greek Epigrammatist names him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the servant of the gods : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Bishop of Wrestlers . But this god was a notable thief , for he stole from Iupiter his Scepter : from Neptune his Trident : from Mars his Sword : from Venus her Girdle : from Vulcan his Tongs . Q. What were their other chief gods whom they worshipped ? A. Saturn , a cruel god , who both devoured his own children , and could not be pacified but by the sacrificing of Infants . In honour of him , they kept the feast called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Saturnals ; and afterwards the Romans , they worshipped him bare-headed ; but the other gods with their head covered . He was bound by Iupiter for his injustice , and thrust down to hell ; and yet they hold his government most happy , and under him the golden Age. He found out the use of the Sithe or Pruning-hook , with which he is painted ; and taught the Italians husbandry , for which he was highly honoured by them . From him , not only the Capitol was called Saturnius , but also the whole Country of Italy , Saturnie Tellus . Bacchus or Liber , by the Greeks called Lyaeus , Dionysius , Bromius , was a great god amongst them , and worshipped with Ceres . upon the same Altar ; therefore Pindarus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the assessor of Ceres . He was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his Night-sacrifices ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his beauty ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his different shapes ; for sometimes he was a goat , sometimes a man , and sometimes a bull , to shew the different disposition of drunkards . They called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because twice born ; first of Semele , then of Iupiter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , crowned with Ivy , and a multitude more of such Epithers they gave him , as may be seen in the Greek Epigrammatist . His feasts or Bacchanals , were so full of disorder , riot , immodesty , and madnesse , that the Senate ordered this Greek Feast should not be used in Rome or Italy . Mars for his hard armour and hard heart , and brazen face , was called by the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and by Pindarus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , carried in a brazen Chariot . Homer calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the swiftest of all the gods Yet was over-reached by Vulcan the slowest , to let us see that strength is overcome many times by policy ; he was married to Venus ; for souldiery , and venery are seldom separate . He is by Homer joyned with Minerva ; Arts and Armes doe meet together ; he was a great god among the Grecians , but greater among the Romans , to whom they dedicated Priests , Feasts , and divers Temples , not onely for being their tutelar god , but also because he was Romulus his Father ; this mad god , for so he is called by Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was wounded by Diomedes ; and he is termed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constant , mutable , false , and treacherous . A brave god ! miserable is that Country where this god domineers , whose greatest enemies are Iupiter and Minerva ; that is , peaceable Princes , and wise Councellours . Q. What were Minerva , Diana , and Venus ? A. These were also Grecian deities . Minerva was the Athenian chief goddesse , from whom they were named Athenians . Her Festivals were called Panathenaea , and her chiefe Temple Parthenium ; for she from her perpetual coelibate was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . She hath the next place in heaven among the gods to Iupiter , and wears his armes and target called Aegis , to shew that Kings should never be without wise and learned men , next to them . When she came out of Iupiters brain , she made a noise brandishing with her Speare , at which mortals were affrighted ; therefore she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Pallas , the wisdom of a Governour being expressed either by his words or actions , keeps the people in awe : she had her Palladium at Athens , as well as at Troy , and at Rome had divers Temples called Minervia . Diana the sister of Apollo was worshipped by the Greeks in the habit of a woman armed with a Bow and arrows . So she was afterward by the Romans , to whom they erected divers Temples , the chiefest whereof was upon hill Aventine . She is called by Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a horse-driver ; for by her they understood the Moon , to which they assigned horses , to signifie her motion , and antiently a golden Chariot drawn by white hindes ; from her delight she took in arrows , she is called by the same Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which are meant her beams ; she was painted also with a Torch in her hand , as Hecate is always , to shew that she and Hecate was all one , and by this Torch was meant her light ; she was also the same with Proserpine , and is called Triformis from the Moons three different shapes : but she was a cruel goddess , who would not be satisfied without humane sacrifices ; in Arcadia she was worshipped in the form of a Virgin , covered with a Hindes skin , having a Torch in one hand , two Serpents in the other , and on her shoulders her Bow and quiver . Of these mysteries I have written sufficiently in Myst. Poet. Venus was worshipped in armour by the Lacedemonians , because she overcame Mars , her worship cousisted in Flowers and Frankincense . She was somtimes placed upon the same Altar with Mercury ; to shew how well Beauty and Eloquence agree , She was had in honour more in Rome then in Greece , because from her , as being the mother of Aenaeas , the Romans deduced their Original ; therefore she was honoured with many Temples at Rome ; she was the chief deity that was worshipped by the women : Harlots honoured her for gain ; honest Virgins for Beauty ; Matrons for concord with their husbands ; Widdows for new Husbands ; and all for Fecundity : she being held the author of all these . She was painted in a Chariot drawn sometimes with Doves , sometimes with white Swans ; she was crowned with Mirtle and Roses ; she was begot of the Sea froth : All which expresse to us the qualities of love . Q. How were Juno , Ceres , and Vulcan worshipped by the Greeks ? A. At Corinth Iuno was worshipped in the habit of a Queen , with a Crown on her head , on which were carved the Graces and the hours , sitting in a throne of gold , and white Ivory ; having in one hand a Pomgranate , and in the other a Scepter with an Owle on the top thereof . By Iuno they mean the Moon ; therefore her Statue and Throne were of white materials . Hence Homer calls her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having white armes . The Moon is Queen of the night , therefore she hath her Crown , Throne , and Scepter ; the Owle being a night bird , was fitly dedicated to her that was Lady of the night . She was the goddess of riches and Fecundity , and the same with Lucina : therefore she hath the Pomegranate , a Symbol of plenty ; as she is the Moon , the hours attend her ; as the giver of riches , the Graces ; for bounty and good turns require thanks . In some Graecian Temples her Image is drawn by Peacocks , to shew that pride and wealth go together , and that rich people delight in gaudy and glorious apparel : At Argos she was worshipped with Vine branches about her , treading on a Lions skin , in contempt of Bacchus , and Hercules , Iupiters two bastards ; the one glorying for finding the use of Wine , the other for killing the Lion. Iuno was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection , because she had the charge of marriage , in which mans perfection consisteth , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being Iupiters wife and sister ; her sacrifices in Greece were Hecatombaea ● 100 beasts : at Rome , she was honoured with divers names , Temples , and Sacrifices ; the Calends of every moneth were dedicated to her , and her solemnities were kept in February . Ceres was worshipped in a Chariot drawn by two Dragons , with Poppy heads in one hand , and a burning Torch in the other , with a sheaf of Corn on her head . What all these meant , we have shewed elsewhere . The secret or mystical sacrifices of Ceres Eleusina , were not to be divulged ; for no prosane person was to be admitted to them ; for the Priest going before uttered these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Roman Priests proclaiming the same in their tongue , Procul , procul este profani . The Arcadians did so honour Ceres and Proserpina , that in their Temples they kept fires perpetually burning . In her sacrifices Hogs were offered , but no Wine ; The Priests of Ceres were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Bees , to shew both their diligence , purity and chastity ; she was worshipped also at Rome , where she had her Priests and Temples , and great solemnities in April , called Ludi Cereales . In Vulcanes Sacrifices a Torch was lighted and delivered from one to another , to signifie that the Torch of our life is imparted from the father to the son by generation . He was worshipped in the forme of a lame man , with a blew cap , to shew us the nature of the fire , whereof he was god . At Rome he was also worshipped , but his Temple was built by Romulus without the City , because Mars his corrival had his Temple within the City , of which he was the tutelar god . Q. Did the Greeks and Romans worship these gods onely ? A. Yes , innumerable more ; or rather the same deities above named , under other names ; for Apollo , Phoebus , Sol , Aesculapius , Iupiter , Liber , Hercules , Mars , Mercurius , Pan , &c. are different names of one and the same Sun , which was the chief god worshipped among the Geniles . Luna , Hecate , Diana , Iuno , Lutina , Venus , Ceres , &c. do signifie the Moon , Vesta , Ops , Cybele , Rhea , Ceres , Berecynthia , Magna Mater , Tellus , Pales , Flora , Fauna , Bona Dea , Proserpina , &c. do signifie the Earth , and the benefits we receive thence . Neptune , Nereus , Glaucus , Proteus , Triton , Consus . Oceanus , &c. signifie the Sea. Pluto , Plutus , Proserpina , Charon , Cerberus , &c. are but different names of one and the same infernal deities . And as the same god had different names , so he had different sorts of worship ; for the Sun under the name of Apollo , was worshipped in the form of a beardlesse youth , with yellow hair , carrying in one hand a Cythron , in the other , arrows , and his bow . As Sol , He was honoured in a flaming ship full of rich wates , carried about the world , by which light is imparted to all . As Phoebus , he was adored in a golden Chariot drawn by four horses swift and fiery , in one hand he holdeth a glitering target , in the other a burning Torch , on his head a golden Crown beset with twelve pretious stones . As Aesculopius , he is set forth sitting in a Chair , in the habit of a grave man with a long beard , crowned with Bayes , holding in one hand a knobbed staffe , and with the other learning on a Serpents head . Sometimes he is described with two Cocks in his hand , and certain frutis and herbs in his lap , by which the properties of Physitians are represented ; but the Sun is the great Physitian . As Iupiter , he was worshipped sitting in a throne with a Scepter in one hand , and an Eagle in the other , by which was expressed his power and dominion . As Bacchus of Liber , he was set out like a naked youth , with hornes in his head , a Crown of Ivie , and sometimes of fig leaves , with the Thyrsus or Vine Speare in his hand , sitting in a Chariot drawn by Tygers , and Panthers . Which may signifie both the power , influence and raging heat of the Sun. As Hercules , they honoured him cloathed with a Lions skin . Crowned with poplar leaves , and the club in his hand knocking down the Hydra . We have shewed the meaning of these in Mystagog . Poetic . and that the Suns courses through the twelve Signes were adumbrated by Hercules his twelve labours . As Mars , he was adored with a Helmet on his head , a spear in one hand , and a Bow in the other . As Mercury , he was worshipped like a young man on a square stone , having wings on his head , and on his feet , with a sword in his hand killing many eyed Argus : by which was meant the Suns perpetual vigour , in that he was resembled by a youth , the wings shewed his swiftnesse , the square stone the four seasons of the year , or four Climats of the world , His killing of Argus shewed the confounding of the Star light by the suns presence . As Pan he was expressed and adored under the form of a Satyre , with a red face , long beard , horns on his head , a spotted skin about him , having in one hand a Pipe , in the other a Shepherds staffe ; his beard and hornes signified his beames ; his speckled skin , the Heaven speckled with Stars ; the pipe , the harmony of his motion ; and the staffe , his power . Much more might be said of this subject . Q. Vnder what names and shapes did they worship the Moon ? A. As Hecate she was worshipped under the shape of a monster with three heads , by which they signified the Moons threesold form she assumes , according to her accesse and recesse to and from the Sun. As Luna at her first appearance , she was honoured with white and golden garments , and a burning torch , to shew the increasing of her light : when she was halse full , with a basket of fruit , to shew how the fruits fill and grow with her : but when she was at full , with a dark coloured garment , to signifie the decreasing of her light . As Diana , she was worshipped in the habit of a woman , with a torch flaming in one hand , two snakes in the other , a bow and arrows on her shoulder , sitting in a Chariot drawn with white Deer , all which signified partly her light , and partly her motion . Her light is a help to hunters , therefore she was worshipped in the habit of a hunter . As Iuno she was honoured in the ornaments of a Queen , sitting in a chariot of brasse , silver and gold , which signified both her light , beauty , and dominion over the night . As Lucina , she was crowned with the herb Dictamnus , or Dittany , which is good for women in labour : and a burning torch in her hand , to shew the hot fits , and sharp pains of Child-bearing women , upon which the Moon hath great power . As Venus , she was resembled by a beautiful woman naked , crowned with roses , and rising out of the Sea , by which they signified the light and beauty of the Moon when she ariseth . As Ceres , she was represented by a Matron with a sheaff of corn on her head , and a lamp in her hand , to shew , that from her proceeds both light and plenty . Q. What names and worship did they give to the Earth and Fire ? A. They were called Vesta , and under that name worshipped in the habit of a virgin , sitting on the ground , and crowned with white Garlands , whose Temple was built round , and in it a perpetual fire kept by the Nuns of Vesta . These two Elements were joyned together , because fire is begot , both in , and of the Earth . The Virgins habit signified the purity of the Fire ; her sitting , the immobility of the Earth ; the white Garlands , the purity of the air , or Firmament , compassing the Earth and Fire ; the roundnesse , of the Temple shewed the rotundity of the Earth . The earth also was called Rhea , Ceres , Berecynthia , Magna Mater , Cybele , Ops , &c. She is called Vesta à Vestiend● , because she is cloathed with herbs , grasse and trees ; Rhea , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to flow , because waters are still flowing in and upon her . Ceres or Geres , from corn bearing , and supporting all things . Berecynthia , from the Hill Berecynthus in Phrygia , where she was worshipped . The great mother , because she generally nourisheth and maintains all earthly creatures . Cybele , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cube , to shew the stability of the earth . Ops from the help we have by her : Proserpir● à serpendo , from the creeping things within her , and from the herbs which creep out of her . Tellus from Terra , the Earth which was worshipped in the habit of an old woman with towers on her head , having in one hand a Scepter , in the other a key ; cloathed in a garment embroidered with herbs , flowers and trees , and sitting in a Chariot drawn with Lyons , to shew that the earth supporteth all Towers and Castles ; produceth all herbs and trees ; is the predominant Element in compounded bodies , signified by the Crown , Key , and Scepter : the motion of her Chariot on foure wheels , signifieth the motion , not of the earth , but of her inhabitants in the four seasons of the year ; the Lions , and all earthly creatures , though never so strong and fierce , are subject to the Laws of terrestrial nature . Of the manner how Ceres was painted and worshipped , we have said already . By Proserpina , they meant the Earth as she is fruitful , and cherisheth the seeds cast into her . For this cause she is called Bona Dea , from the many good things she affords us ; and Fauna , à Favendo , from favouring and cherishing us . Pomona , from the fruits ; and Flora , from the Flowers she produceth : and Pales , as she furnisheth fodder to the cattel ; therefore she was held the goddesse of Shepherds , and her Feasts Palilia , were kept without shedding of blood ; then were the Cattel purified with Sulphure , Rosemary , Sabin , and Bayes , and made to passe through flames of stubble and hay . Q. What worship had the Deity of the Sea ? A. He was called Neptune , and worshipped in the form of an ancient man , with a Crown on his head , holding his Trident in one hand , and embraced his Wife Amphithrite with the other . Between his legs was a Dolphin . His Chariot drawn with Horses . The Sea 's swift motion was represented by the Dolphin and Horses ; and its Dominion over all other waters , by the Crown and Scepter . He was called Consus , from counsel ; to shew that Princes Counsels should be hid , as the cause of the ebbing and flowing of the Sea is . He was called Neptunus à Nubendo , from covering the Earth . Nereus , and his Wife Thetis , were Sea deities , and indeed the same with Neptune ; so was Oceanus , whose Chariot was drawn by four Whales : Proteus is also the same , though those are held by most to be different gods , yet in effect all is but one and the same deity ; so were the Tritons , and Nereides , though these , with the Sirenes , are thought by some to be monstrous Fishes . The Tritons were counted Neptunes Trumpeters , to shew the noise and roaring of the Sea. Old Glaucus is also the same Sea-god with the rest ; who is described and worshipped in the form of an old man , with long hair and beard dropping with water , his breast beset with Sea-oars , and below the Navel like a Fish. Q. What worship and names did they give to Death ? A. Death was held a Deity , and worshipped under the name of Pluto , or Plutus , sitting in a dark Throne , with a black Ebony Crown on his head , a rod in one hand , to drive together the dead bodies , and a key in the other , to lock them in . At his feet was placed the three-headed-dog Cerberus , all which was to shew the condition of the dead . The Cypress-tree stood alwayes by him ; he was called from gathering , or driving people together . Death is the great King of darknesse , who drives all men , rich and poor , wise and fools , Kings and beggars into one place ; omnes eodem cogimur ; Death is called Cerberus , that is a devourer of flesh : For it consumes all flesh . This is the black dog as Seneca calls him , which is still barking at , and biting of mortals ; he is called Bellua centiceps by Horace , the-hundreth headed beast , for death hath a hundred ways to seize upon us : The same death is expressed by Charon to some , by Acheron to others ; for to good men who depart hence with a clear conscience , death is comfortable ; but to the wicked , whom the furies of an evil conscience do torment , death is terrible and comfortlesse , expressed by the word Acheron , Q. What was the manner of sacrificing in Greece ? A. None came neer the altar till they were first purified , neither must the sacrifice be laid on the altar , till it was also Instrated or purified with Meale and holy water , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The standers by were besprinkled with this water , after a firebrand taken from the altar had been quenched in it , and then some holy flower or meal was cast on them . This done , the Priest prayed , then the Victim was brought to the altar , with the head upward , if it was dedicated to the superiour gods ; but if to the inferiour , with its head downward . The Fat , Heart , Spleen and Liver , were offered to the gods ; the rest of the beast was eat up by the Priests and people , spending the rest of the day in gormandising and drunkennesse . When the Greeks sacrificed to Vesta , and the Romans to the Lares , they left nothing of the sacrifice , hence Lari sacrificare & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to eat up all . The poorer sort offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Meat or Cakes , the same with the Roman mol● , which by the richer sort was mingled with Wine and Oyl . These frugal sacrifices are called by Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplicating sacrifices , intimating that there is more devotion in these mean sacrifices , then many times in those that are more costly ; for it is not the sacrifice , but the heart of the sacrificer God requires They used to try if their victim would prove acceptable to their Gods , by putting the Cake on the head between the horns , which were in solemn feasts gilded ; if the beast stood quiet , it was fit to be sacrificed ; if otherwise , it was rejected . In all sacrifices Vesta was first invocated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shew both the antiquity and necessity of fire in sacrificing . Their custom also was to sacrifice in the morning to the Gods , in the evening to the Heroes or Demi-gods . The Greeks did not as the Romans , grind the corn which they laid on the head of the Victim , but laid it on whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Suides , to shew the manner of the ancient feeding , before the grinding of corn was invented . This whole corn was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They were wont also after their sacrifice and feast , to burn the tongue of the beast and besprinkle it with Wine , as Homer sheweth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This was to shew that after drinking and feasting , the tongue should be silent : and nothing divulged what was then spoken . This was also done in honour of Mercury the god of Eloquence and of sleep ; for about sleeping time the tongue was sacrificed . The Grecian Priests used to dance or run about their Altars , beginning first at the left hand , to shew the motion of the Zodiack , which is from the West called by Astronomers the left part of the world : then they danced beginning at the right hand , to shew the motion of the first sphear , which is from East to West . Their bloody sacrifices were called impure ; but Frankincense , Myrth , and such like were named by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure offerings . The flesh of the Victims were called Theothyta , but by the Christian Doctors Idolothyra . They that gathered the consecrated Corn were named Parasiti● . They that met to sacrifice were called O●geones from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sacrifice . Phylothytae were those who superstitiously upon all occasions were given to sacrifice . Sacred feasts were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because much wine was drunk to the honour of the gods ; and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be drunk , because they used to be drunk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after they had sacrificed . The burning of Incense or such like before the sacrifice were called Prothyo●●ats . Q. What Priests and Temples had the antient Greeks ? A. As they had multiplicity of gods , so they had of Priests anciently . The Priests of Iupiter and Apollo were young boyes , beautiful and well born . The Priests of Cybele were gelded ; Ceres , Bona Dea , and Bacchus had their women Priests . Bellona's Priests used to sacrifice with their own blood . The Athenian Priests called Hierophantae used to eat Hemlock or Cicuta , to make them impotent towards women . No man was made a Priest who had any blemish in his body . Their garments and shoes were white , if they were the Priests of Ceres . Purity was the chief thing they observed outwardly . They that sacrificed to the infernal gods , wore black garments , but Purple if they were the Priests of the Celestial deities . They used also to wear Crowns or Myters , with Ribbans or Laces . Their office was not only to pray and sacrifice , but also to purifie with brimstone , and salt water . Their chief Priests called Hierophantae , were the same in authority with the Pontifices at Rome . The Athenian noble Virgins called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from bearing on their shoulders the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was a basket or chest of gold , in which the first fruits and other consecrated things were carried in their Panathenaian pomps to the honour of Minerva ; I say these Virgins did much resemble the Vestal Nuns at Rome ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was as a Bishop or overseer of their sacred mysteries . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was he that attended the sacred fire on the altar , they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cryces , or Preachers , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Church-Wardens , and other officers . Now for their Temples . At Athens the Temple of Minerva was built in the highest part of the City ; so was Iupiters Temple at Rome built in the Capitol . The Temple of Mercy called Asylum , which was a Sanctuary for Delinquents , was erected at Athens by the sons of Hercules . Theseus had erected one before called Theseum , in imitation of which Romulus at Rome built such another . At first the Gentle gods had no Temples at all , but were worshipped either on Hills or in Groves . Cerops was the first ( as some think ) who built a Temple in Athens , and Ianus in Italy . Before that time they had no other Temples but the Sepulchres and Monuments of the dead . The Temples of the celestial Gods were built upon the ground , of the infernal under . In the Country of Sparta , Iupiter had a Temple called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the darknesse thereof ; being obscured with Groves . There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chappel of the Earth , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chappel of the Destinies , the place where they had their Assemblies and Sermons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Their Temples were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the black smoak of their sacrifices and incense ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or according to the Atticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the general name for Temples , because the Gods dwelt In them ; and because they were consecrated and holy , they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was that part of the Temple where the Idol stood , the same with the Latine Delulirum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to cut or separate , did signifie the Temple as it was set apart and separated from other buildings . Such honour they gave to their Temples , that they durst not tread on the threshold thereof , but leapt over it ; nor must they passe by any Temple without reverence to it : there they kept their treasures for the more security ; sacriledge being held then an execrable crime , and so it was held an impiety to walk in the Temple of Apollo Pythius , and punishable with death by the Law of Pisistratus . Hence the Proverb , when any danger was expressed , or impiety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it had been better you had walked in the Pythium ; the word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies easing of the body , which that none might do , the Images of Serpents were set over the gates of consecrated places ; Pinge duos angues , sacer est loc●● , extra me ite . Their martimonial and funeral Rites were the same with the Romans . The Contents of the fifth Section . The Religion of the old Germans , Gauls , and Brittains . 2. Of the Saxons , Danes , Swedes , Moscovites , Russians , Pomeranians , and their neighbours . 3. Of the Scythians , Getes , Thracians , Cymbrians , Goths , Lusitanians , &c. 4. Of the Lithuanians , Polonians , Hungarians , Samogetians , and their neighbours . 5. Of divers Gentile gods besides the above named . 6. The ranks and arms of their gods . 7. With what creatures their Chariots were drawn . 8. Of peculiar gods worshipped in peculiar places . 9. The Greek chief Festivals . SECT . V. Quest. OF what Religion were the Germans , Gauls and Brittains ? Answ. The Germans at first had neither Images nor Temples , but abroad worshipped the Sun , Moon , and Stars . Mother Earth was in chief esteem among them ; to her they dedicated a Chariot in a Grove which was lawful onely for the Priest to touch . He was never to leave the Chariot , which was alwyes covered with cloath , and was drawn by two Oxen in Procession ; then holy days were appointed ; at the end of her journey , she with the Chariot and cloathes were washed in a certain Lake ; but the Ministers who performed this work , were never seen any more , but were swallowed by the Lake , and the goddesse restored again by her Priest to her Grove . The ancient Gaules worshipped Mercury in the first place , as being the god of High-ways , Journys , Gain , and Merchandising : after him they worshipped Apollo , Iupiter , Mars , and Minerva . They and the Germans were wont to sacrifice men sometimes ; so did the ancient Brittains , which with the Gaules had the same Religion and Priests called Druidae from the Oakes under which they used to teach and sacrifice ; for they expounded all religious mysteries , taught the youth , decided controversies and suits in Law , ordained rewards and punishments ; and such as obeyed not their decrees they excommunicated , debarring them from all divine exercises , and all commerce with men . These Druidae had one chief over them , whose successour was always elected . They were free from paying taxes , from serving in the war , a●d had many other priviledges . They committed not the mysteries of their Religion to writing , but to the memory of their Disciples , who spent many years in learning by heart their precepts in verse . They believed the immortality of souls , they read Philosophy to their Scholars . It is thought by some that Diana's Temple stood where St Pauls Church in London stands now . And Minerva had her Temple at Bath , and Apollo in Scotland neer Dalkeith . The Saxons worshipped the seven Planets , among which Thor the same with Iupiter , was chiefe ; from him Thursday was denominated . Next was Wodan or Mars ; Wednesday is so called from him . Fred or Frico was Venus , to whom Friday was dedicated , as Tuesday to Tuisco the founder of the German Nation . Q. Vnder what shapes and formes did the old Saxons worship their gods . A. They worshipped the Sun under the shape of halfe a naked man set upon a pillar , whose head and face was all beset with firie rayes , holding on his brest a flaming wheele , by which they signified the Suns heat , light , and motion . They worshipped the Moon under the form of a Woman with a short coat and a hood with long eares , with the picture of the Moon before her brest ; they gave her also piked shoes . Verstegan cannot find the reason of this habit ; but perhaps the reason may be this , if I may have leave to conjecture ; they gave her a short coat , to shew the swiftnesse of her motion● for a long coat signifieth a slow motion ; therefore they painted Saturne whose motion is the slowest of all the Planets , with a long coat . The hood or chapron with long eares , was to represent her horns , or else to shew that sounds are heard a far off in the night , which is the time of her dominion . Her piked shoes also may resemble her hornes . Tuisco their third Idol is set out in the skin of some wild beast , with a Scepter in his hand ; this is thought to be the first and most ancient of that nation , from whom the Germans call themselves Tuytshen , or as the Flemings pronunce it Duytshen , as Verstegan observeth ; but I think that under this name they worshipped Mars ; for as Tacitus writes , Mars was one of the German gods . His hairie garments doth shew the feirce and truculent disposition of that warlike god ; besides that , hairie Sylvanus is thought to be the same that Mars . His Scepter may signifie the power and command which Souldiers have in the world . But it is more likely by this Idol they meant Mercury ; for next to the Sun and Moon , he was as Tacitus saith , the Germans chief god . His Scepter and hairie garment may signifie the power and command that eloquence and musick have over the most brutish natures ; and of these two faculties Mercury was the inventer . And we must know that , as the Romans next to the Sun and Moon honoured Mars the Patron of their city , for which cause they dedicated to him the third day of the week ; so the Germans for the same cause dedicated to Mercury their chief founder and patron the same day , which from his name Tuisco is called Tuesday yet retained among us . Their fourth Idol was Woden , from whom Wednesday is so called . He was the Germans Mars , and is called Woden , from being wood or mad ; intimating hereby the firercenesse of Souldiers , and furie of Warr. He is painted with a Crown on his head , a sword in his hand , and in compleat armor . Their fift Idol is Thor , which was their Iupiter , for they made him the god of the aire , and commander of winds rain , and thunder ; they painted him sitting in a chaire , of state , with a Scepter in his right hand , a golden Crown on his head , encompassed with twelve stars , by which they meant he was King of the upper regions and commander of the stars : from him Thursday is named , as among the Romans , Dies Iovis from Iupiter . Their sixt Idol was Friga ; from her our Friday is denominated , and was the same that Venus among the Romans ; she is painted in the habit of a man in armes , with a sword in one hand , and a bow in the other ; so among the Romans she was Venus armnata , and Barbata ; armed and bearded ; she is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the masculin ; and by Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so by Virgil , Deus ; descendo ac ducente Deo flammam inter et hostes . Their seventh Idol was Seater , whence comes the ●ame Saterday , dedicated to him ; Verstegan will not have this Seater to be the same that Saturne , because he was other-ways called Crodo ; but this is no reason ; for most of the gods had different names ; the Sun is called Apollo , and Phaebus ; the Moon , Diana , Lucina , Proserpina . The goddesse of wisdom is called Pallas and Minerva , &c. Doubtlesse then this Idol was Saturn as his picture shewes ; for he is set out like an old man ; and so he was painted among the Romans ; the wheele in his left hand signifieth the revolution of time , the pail of water in his right hand , wherein were ●lowrs and fruites , and the pearch under his feet , do shew the dominion Time hath over Sea and Land , and all things there in contain●d ; for all sublunarie things are subject to time and change . His long coat , as I shewed before , did signifie the slownesse of Saturns motion , which is not finished but in 30 yeers . Other Idols they worshipped , but of lesse note , of which see Verstegan . Q What was the Religion of the Danes , Swedes , Moscovites , Russians , Pomeranians , and their neighbours ? A. The Danes and Swedes worshipped the same gods that the Saxons did . They call upon Thor or Iupiter , when the Pestilence is among them , because he ●uleth in the ayre : In the time of war they call upon Wod●n or Mars . In their marriages they invocate Frico or Venus . They had also their Heroes or demi-gods ; they used to kill nine males of each kind of sensitive creatures , and to pacifie their gods with the blood thereof , then to hang up their bodies in the Grove next the Temple called Vbsola . In some parts of Saxony they worshipped Saturn under the name of Crodo , like an old man standing on a fish , holding in his hands a wheele and a pitcher . Venus they worshipped in the form of a naked woman standing in a Chariot drawn with two Swans and two Doves . On her head she wore a Garland of Myrtle ; in her right hand she had the Globe of the world , in the other three Oranges . Out of her brest proceeded a burning Tap●r . The three Graces naked with fruit in their hands waited on her . In Westphalia they worshipped an Idol all in armour , holding a banner in his right hand with a Rose , and in the left a pair of Scales . On his Breast was carved a Beare , on his Helmet a Lion. It seems by the Idol they understood Mars . The Rugians neer the Baltick sea , worshipped Mars in the form of a Monster with seven faces , and seven swords hanging by his side in their Scabberds ; he held the eighth sword naked in his hand . The same Rugians , as also the Bohemians , worshipped an Idol with four heads , two of them looking forward , and two backward ; in his right hand it held a horn which the Priest every yeer sprinkled with Wine , in the left hand a Bow ; this also seems to be Mars . The Sclavi adored an Idol standing on a Pillar , with a Plough-share in one hand , a Lance and Banner in the other ; his head was beset with Garlands , his leggs were Booted , and at one of his heels a bell did hang. Some of them did worship an Idol on whose brest was a Target , in which was ingraven an Oxe head . It had a Pole-Axe in its hand , and a little Bird sitting on its head . All these may seem to represent Mars . The Moscovites and Russians adored an Idol called Perun , in the shape of a man holding a burning stone in his hand , resembling Thunder ; a fire of Oken wood was continually maintained burning , to the honour of this Idol ; it was death for the Ministeres , if they suffered this fire to go out . It seems this was Iupiters Image . The Stetinians in Pomerania worshipped a three-headed Idol , and used to ask Oracles or advice of a black horse : the charge of which was committed to one of the Priests . In the countries about Moscovia , they worship an idol called Zolota Baba , the golden Hag. It is a Statue like an old woman holding an infant in her bosome , and neer to her stands another infant . To this Idol they offer the richest Sabel skins they have . They sacrifice Stags to her , with the blood whereof they annoint her face , eyes , and her other parts . The beasts entrails are devoured raw by the Prlests . With this idol they use to consult in their doubts and dangers . Q. What Religion did the Scythians , Getes , Thracians . Cymbrians , Goths , Lucitanians , & other Europeans profess ? A. The same Gentilisme with the rest , adoring Idols of stocks and stones in stead of the true God , or rather they worshipped the Devil , as appears by their inhumane humane sacrifices . The Scythians used to sacrifice every hundreth captive to Mars : So did the Thracians , thinking there was no other means to pacifie that angry and butcherly god , but by murthering of men . Of the same opinion were the old Germans , who sacrificed men to Mercury . The Cymbrians or Cymmerians by their women Priests used to murther and sacrifice men . These she-devils girt with brasse girdles , and in a white surplice , used to cut the throats of the captives , to rip up their bowels , and by inspection to foretel the event of the war , and withal to make drums of their skins . The Goths did not think they pleased the Devil sufficiently , except first they had tormented the poor captive by hanging him upon a tree , and then by tearing him in pieces among brambles and thorns . These Goths or Getes believed that the dead went into a pleasant place where their God Tamolxius ruled ; to him they used still to send a Messenger chosen out among themselves by lot , who in a boat of five Oars went to supplicate for such things as they wanted . Their manner of sending him was thus ; They took him hand and foot , and flung him upon the points of sharp pikes ▪ if he fell down dead , they concluded that the god was well pleased with that messenger ; if otherwise , they rejected him as an unworthy messenger ; therefore they chose another to whom they gave instructions before he died , what he should say to their god ; and so having slain him upon their pikes , committed the dead body in the boat to the mercy of the sea . The Lithuanians used to burn their chief captives to their gods . The Lusitanians ripped open the bowels of their captives in their divinations , and presented their right hands , being cut off , to their gods . The Sclavi worshipped an idol called Suantovitus , whose Priest the day before he sacrificeth , makes clean the Chappel , which none must enter but he alone , and whilest he is in it , he must not draw his breath , but hold his head out of the window , least with his mortal breath he should pollute the Idol . The next day the people watching without the Chappel door , view the Idols cup ; if they find any of the liquor which was put there wasted , they conclude the next years scarcity , but other wise they hope for plenty ; and so they fill the cup again , and pray to the Idol for victory and plenty ; then pouring out old wine at the idols feet , and offering to him a great cake , they spend the rest of the day in gormandising . It is held a sin and a dishonour to the idol not to be drunk then . Every one payeth a piece of money to the idols maintenance ; to which also is paid the third part of all b●oties taken in the war. To this purpose the idol maintained three hundred horse , whom the Priest payed , being the Idols treasurer . In Lituania , Russia , and the adjacent places , the Rusticks offer a yearly sacrifice of Calves , Hogs , Sowes , Cocks and Hens ▪ about the end of October , when their fruits are all gathered in , to their idol Ziemiennick ; they beat all these creatures to death , then offer them with prayers and thanksgiving ; which done , they fall to eating and drinking , flinging first pieces of flesh into every corner of the house . Q. What did the Lithuanians , Polonians , Hungarians , Samogetians , and their neighbours professe ? A. Their chief god was the Sun. They worshipped also the Fire , which they continually maintained by Priests chosen for that purpose . They ascribed also Divinity and worship to trees , and the taller the tree was , the more adoration it had When Christianity began to be preached among the Lithuanians , and were exhorted to cut their trees , none would venture to touch these gods , till the preache●s encouraged them by their example ; but when they saw the trees cut down , they began to lament the losse of their gods , and complained to their Prince of the wrong done to them by the Christians , whereupon the Preachers were commanded presently to abandon the country , and so these dogs returned to their vomit . They adored also Serpents , which they entertained in their houses , and used by their Priests to ask Oracles or advice of the fire , concerning their friends , when they fell sick , if they should recover health again . The same Idolatry was used by the Polonians or Sarmatians . The Hungarians or Pannonians did not onely worship the Sun , Moon and Stars , but also every thing they first met with in the morning . Most part of Livonia is yet idolatrous , worshipping the Planets and observe the heathenish customes in their burials and marriages . In Samogethia a country bordering on Prussia , Livonia , and Lithuania , they worshipped for their chief god the Fire , which their Priests continually maintained within a Tower on the top of an high hill , till Vladislaus King of Poland beat down the Tower , and put out the fire , and withal caused their Groves to be cut down , which they held sacred , with the Birds , beasts , and every thing in them . They burn the bodies of their chief friends , with their horses , furniture , and best cloaths , and withal set down victuals by their Graves , believing that the departed soules would in the night time eat and drink there . The like superstition is used by the Livonians . So the Lapponians are at this day for the most part idolatrous ; they hold that no marriage which is not consecrated by fire and a flint , is lawful ; therfore by striking of the flint with iron , they shew that as the hid sparks of fire flie out by that union , so children are propagated by the conjunction of male and female . Many parts also of Moscovia at this day continue in their Gentilisme . Q. What other gods did the Ge●tiles worship beside those above named ? A. It were tedious to mention all ; I will only name some of them . Aeolus was god of the Winds , Portunus god of Harbours , Agonius god of Action , Angerona goddess of Squinzees , Laverna or Furina goddess of Theeves , Aucula goddesse of maid servants . Carna goddesse of hinges , Aristae●s god of hony , Diverra goddesse of sweeping , Feronia goddesse of Woods , Dice goddesse of Law-suites , Fidius of Faith , Aruncus of diverting hurt from Corn , Hebe of youth , Meditrina of Medicines , Men● of womens monthly flowers , Myodes or Miagrus , the same with Belzebub the god of Flies , Limentinus of thresholds , Peitho goddesse of Eloquence , Aius of speech , Pecunia of mony , Thalassius of marriage , Vacuna goddesse of leasure or idlenesse , Vitula goddesse of youthful wantonnesse , Sentinus of sense , Tutanus of defence , Vallonia of Vallies , Vitunus of life , Collina of hills , Iugatinus of the tops of mountains . We cannot meet with any creature , action , passion , or accident of mans life , which had not its peculiar deity . Q. How did they rank and arme their gods ? A. Some of them they called Supernal , as Saturn , Iupiter , Apollo , Mercurius , Mars , Vulcan , Bacchus , Hercules , Cybele , Venus , Minerva , Iuno , Ceres , Diana , Themis . Some they named infernal , as Pluto , Charon , Cerberus , Rhadamanthus , Minos , Aeicus , Proserpina , Alecto , Tisiphone , Megaera , Chimera , Clotho , Lachesis , Atropos . Some were deities of the Sea , as Oceanus , Neptune , Triton , Glaucus , Palemon , Proteus , Nereus , Castor , Pollux , Phorbus , Melicerta , Amphitrite , Thetis , Doris , Galataea , and the other Sea-Nymphs , called Nereides . The Country gods , and of the Woods , were Pan , Sylvanus , Faunus , Pales , the Satyres , &c. There were three deities called Graces , or Charites , to wit , Aegle , Thalia , Exphrosyne . Three Fatal Sisters , called Parcae ; to wit , Cl●tho , Lachests , Atropos ; Three Furies , called Eu●●enides , to wit , Alecto , Megaera , Tisiphone . The chiefest of their gods they did thus arm ; namely , Saturn with the Sithe . Iupiter with Thunder . Mars with the Sword. Apollo and Diana with Bows an arrows . Mercury with his Caduceu● , or Rod. Neptune with the Trident , or three-forked Scepter . Bacchus with the Thyrsus , or Spear woven about with Vine-leaves . Hercules with his Clave , or Club. Minerva with her Lance and Aegis , or Target , having on it Medusa's head . Vulcan with his Tongs , &c. Q ▪ With what creatures weretheir Chariots drawn ? A. Iupiter , Sol , Mars , and Neptune , had their Chariots drawn by Horses . Saturn by Dragons . Thetis , Triton , Leucothoe , by Dolphins . Bacchus by Lynces and Tygers . Diana by Stags . Luna , or the Moon , by Oxen . Oceanus by Whales . Venus by Swans , Doves , and Sparrows . Cybele by Lions . Iuno by Peacocks . Ceres by Serpents . Pluto by four black Horses . Mercury , in stead of a Chariot , had wings on his head and heels . The mystical meanings of these things we have opened . Q. In what peculiar places were some gods peculiarly worshipped ? A. Though Apollo was worshipped in many places : as in the wood Grynaeum in Ionia ; on Phaselis , a hill in Lycia ▪ in Tenedos , an Isle of the Aegean Sea ; in Delos and Claros , two of the Cyclad Islands ; on hill Cynthus ; in Cyr●ha , a Town of Phocis : at Rhodes , on hill Soracte ; on Parnassus , and other places ; yet he was chiefly worshipped at Delphi , a Town of Phocis . So Venus was honoured in Cyprus , and in Paphos , a Town of the same Isle ; and in the Isle Amathus in the Aegean Sea , on hill Eryx ; and in Sicilie , and elsewhere ; yet her chief worship was at Paphos . So Iuno was worshipped at Samos , an I●le of the Icarian Sea ; at Argos and Mycenae , Towns of A●haia , and in other places ; yet she was principally honoured at Carthage in Africa . Minerva was worshipped in Aracynthus , a hill of Ae●olia ; in Pyreus , a hill of Attica , and elsewhere ; yet She was chiefly honoured at Athens . Bacchus was worshipped at Nysa , a Town of Arabia ; at Naxos , one of the Cyclades , but chiefly at Thebis in Boeotia . Diana was worshipped at Delos , on hill Cynthus ; at Ephesus , and elsewhere . Hercules was honoured at Gades ; at Tybur , a Town near Rome ; at Tyrintha , near Argi ▪ at Thebis in Boeotia , &c. Iupiters worship was maintained at Rome , in Lybia , on hill Ida in Crete ; and elsewhere . Mars was adoted at Thermodon in Scythia , on Rho●●pe , a hill in Thracia ; among the Getes ▪ and other Nations . Vulcan was chiefly honoured at Lemnos , Quitinus at Rome , Faunus in Latium , Isis in Egypt , Aesculapius in Epidaurus , a Town in Peloponnesus , Cybele in Phrygia , chiefly on the hills Ida , Berecynthus , and Dindymus . Fortune was honoured in A●tium and Prae●este , Towns of Italy , &c. Who would know more of these , let them consult wi● the Poets . Q. What were the Greek chief festivals ? A. The Greek were these . Anacalypteria , kept by the Rusticks to Ceres and Bacchus , upon the taking in of their fruits ; but I finde that the feast of Pr●serp●na's wedding with Pluto , called Theogamia , was called Anacalypteria , and so was the third day of each marriage from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to disclose or discover , because then the Bride , who before had been shut up in her fathers house , came abroad to her Husbands house ; and so the Presents that were given her by her husband that day , were called Anacalypteria . 2. Anthesteria were Feasts kept to Bacchus , so called from Anthesterion , the moneth of February , in which they were kept . But some will have this to be the moneth of November ; others of August , which is most likely , because then grapes are ripe , and the Athenian children were crowned with Garlands of flowers . This feast also was called Dionysia . 3. Aletis was a feast at Athens , kept to Icarus and Erigone . 4. Anthesphoria , kept to the honour of Proserpina , who was carried away by Pluto as she was gathering of flowers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a flower : It was called also Theogamia , a divine marriage . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was an Athenian feast kept four days ; Erasmus mentions only three . 6. Ascolia , were Attick feasts kept to Bacchus , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bladder ; because in the middle of the Theatre they used then to dance upon bladders that were blown and oyled , onely with one foot , that by falling they might excite laughter ; this dancing was called Ascoliasmus , of which Virgil speaks : Mollibus in pratis unctos saliere per utres . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were Athenian feasts in the month of September called by them Boedromion : this feast was kept with voci●eration and running . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were love-feasts , in which kinsfolks entertained each other with good cheer and gifts . 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were feasts at Athens , wherein all kinds of seeds were boiled to Bacchus and Mercury , in a pot called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this feast was kept about the midst of November . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the scourging feast among the Lacedemonians , in which the prime youth were whipt in the presence of their friends at the altar of Diana . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the feasts of Iupiter ; they were called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Here they were not very jovial , but sad , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of sower countenance . 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were feasts kept to Diana in February , called E●aphetolion , wherein Stags were sacrificed to Diana . 13. Ephestia at Thebes , were feasts kept to the honour of Tyresias the Prophet who had been both man & woman ; therefore that day they cloathed him first in mans apparel , and then in a womans habit . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriage : this was Iunos feast , kept in Ianuary , called Gamelion ; and she having the charge of marriages , was called Gamelia . 15. Hecat●mbe to Iuno , in which 100 sacrifices were offered , and divers shews of sports exhibited to the people : He that overcame was rewarded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a brazen Target , and a Myrtle garland . This feast was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Iuno● name ; and the moneth of Iuly , in which this feast was kept , is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenian ●easts , in which certain holy Reliques were carried about in a chest called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Priests called Helenophori . 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Lacedemonian feasts , kept to the honour of Apollo , and his Boy ●yacinthus , whom he lost ; therefore Lycander calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much lamented . 18. Hypocaustria , were feasts to Minerva , for avoiding the dangers that come by firing , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to kindle or burn . 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was a feast at Argos , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sow , because by them then this beast was sacrificed to Venus . 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Torch , or Lamp : This feast was kept to Bacchus , into whose Temple in the night they used to carry burning Torches , and to place goblets full of Wine in all parts of the City . 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the feasts of Cybele , called Magna Mater , in which were exhibited divers spectacles to the people in the moneth of April . 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was Apollo's festival , who was called Metageitnius ; and the moneth in which it was kept was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some say is May , others Iuly . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was a feast among the Aegeans , in which it seems they eat all of one dish , or else but once a day , or else each man apart . These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the feast of Minerva , kept in the harbour of Athens , called Munichium . The moneth of March was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were sober sacrifices , without wine ; therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; at Athens these sacrifices were performed to Venus Vrania ; likewise to Mnemosyne , Aurora , Sol , Luna , the Muses and the Nymphs , and even to Bacchus himself . Sometimes they offered in stead of Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , water mingled with honey . 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the night sacrifices of Bacchus , whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were Athenian feasts , so called from the great cup of the same name , which being filled with wine , beardlesse youths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Athenaeus , being to cut their long hair offered to Hercules . 28. Ornea , the festivals of Priapus , who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Ornis , a Town of Peloponnesus . 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Athenian feast , in which the noble youth carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vine branches into Minerva's Temple . This feast was instituted when The seus returned mourning from Crete , upon the report of his fathers death Aegeus . 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chief Athenian feast to the honour of Minerva ; it was celebrated every fifth year . In this were divers shews ; the youth then used to dance in armour , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Pyr●hus the inventer . The Image of Pallas was then carried in a Ship called Panathenaica , in which the sail called Peplus was spread ; and on this was woven the Giant Enceladus , slain by Pallas . In this feast they used to run with lamps or torches ; and so they did in the Feasts called Ephestia and Promethea . He that overcame , had for his reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the Olive fruit , that is , a pot of Oyl , whereof Pallas was the Inventer , and none but he could by the law carry any Oyle out of the A●tick Countrey . 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were feasts dedicate to Apollo in the moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some take for October , others for Iuly . This feast was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from beanes , or other kind of legumina consecrated to Apollo . 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Athenian feast to Minerva ; the moneth in which it was kept was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from bearing about in procession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Fan to make a shadow from the Suns heat . The Fan was carried by Minerva's Priest , accompanied with the Gentry of Athens out of the Tower ; from this they called Minerva , S●irada . The moneth of this feast was thought to be March. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this feast was dedicated to Apollo and Diana at Athens in the moneth of April , which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In it the first fruits of the earth were offered to these gods , and boiled in the pot called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were feasts to Bacchus the god of Wine , who was therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly called ; this was an Athenian feast . 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were feasts dedicated to all the gods together . This feast by the Latines is called dies pandicula●is , and communicarius . Theoxenia also were games exhibited to Apollo , who was called Theoxenius , and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , common feast was at Delphi , consecrated peculiarly to Apollo . This feast was so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because all the gods were entertained at a feast . Castor and Pollux were the authors of this feast ; for when Hercules was deified , he committed to these Di●scuri the care of the Olympick games ; but they devised this new feast of Theoxenia . It was chiefly observed by the Athenians in honour of forreign gods ; for among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Hesychius , the forraign gods were worshipped . This feast is called by Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hospitable tables , and the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the feast of Bacchus , in whose Temple three empty vessels in the night time were filled with wine , but none knew how , for the doors were fast locked , and guarded . Thuia also was the first Priestesse of Bacchus , from which the rest are called Thyadae . 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the feasts of Bacchus every third year , in Latine Trienalia and Triennia ; of which Ovid , Celebrant repetita Triennia Bacchae . Some other festivals the Greeks observed ; but of lesse note . The Contents of the Sixth Section . Of the two prevalent Religions now in Europe . 2. Of Mahomets Law to his Disciples . 3. Of the Mahumetants opinions at this day . 4 : Mahomet , not the Antichrist . 5. Of their Sects , and how the Turks and Persians differ , 6. Of the Mahumetan Religious Orders . 7. Of their other Hypocritical Orders . 8. Of their secular Priests . 9. Of the Mahumetan devotion , and parts thereof . 10. Of their Ceremonies in their Pilgrimage to Mecca . 11. The Rites of their Circumcision . 12. Their Rites about the sick and dead . 13. The extent of Mahumetanism , and the causes thereof . 14. Mahumetanism , of what continuance . SECT . VI. Quest. WHat are the two prevalent Religions this day in Europe ? A. Mahumetanism , and Christianity . The former was broached by Mahumet the Arabian , being assisted by Sergius a Nestoria● Monk , with some other Hereticks and Jews , about 600. years after Christ ; for Mahomet was born under Mauritius the Emperor , anno Christi 591. and under Heraclius , anno 623. he was chosen General of the Saracen and Arabian Forces , and then became their Prophet , to whom he exhibited his impious doctrin and law , which he pretended was delivered to him by the Angel Gabriel . But his Book , called the Alcoran , was much altered after his death , and divers different copies thereof spread abroad , many of which were burned , and one retained , which is now extant . This is divided into 124. Chapters , which are fraughted with Fables , Lyes , Blasphemies , and a meer hodg-podge of fooleries and impieties , without either Language or Order , as I have shewed in the Caveat I gave to the Readers of the Alcoran ; yet to him that readeth this Book a thousand times , is promised a woman in his paradise , whose eye-brows shall be as wide as the Rainbow . Such honour do they give to their ridiculous Book called Musaph , that none must touch it till he be washed from top to toe ; neither must he handle it with his bare hands , but must wrap them in clean linnen . When in their Temples it is publickly read , the Reader may not hold it lower than his girdle ; and when he hath ended his reading , he kisseth the book , and layeth it to his eyes . Q. What Law did Mahomet give to his Disciples ? A. His Law he divides into eight Commandements ▪ The first is to acknowledge onely one God , and onely one Prophet , to wit Mahomet . 2. The Second is concerning the duty of children to their Parents . 3. Of the love of neighbours to each other . 4. Of their times of prayer in their Temples . 5. Of their yearly Lent , which is carefully to be observed of all for one moneth or thirty days . 6. Of their charity amd alms-deeds to the poor and indigent . 7. Of their Matrimony , which every man is bound to embrace at 25. years of age . 8. Against murder . To the observer of these commands he Promiseth Paradise ; in which shall be silken Carpets , pleasant Rivers , fruitfull trees , beautiful women , musick , good cheer , and choice wines , stores of gold and silver plate with precious stones , and such other conceits . But to those that shall not obey this Law , hell is prepared , with seven gates , in which they shall eat and drink fire , shall be bound in chains , and tormented with scalding waters . He proveth the Resurrection by the story of the seven sleepers , which slept 360. years in a Cave . He prescribes also divers moral and judicial Precepts , as abstinence from swines flesh , blood , and such as die alone : also from adultery and fals witness . He speaks of their Fridays devotion ; of good works ; of their Pilgrimage to Meccha ; of courtesie to each other ; of avoiding covetousnesse , usury , oppression , lying , casual murder , disputing about his Alcoran , or doubting thereof . Also of prayer , alms , washing , fasting , and Pilgrimage . He urgeth also repentance , forbideth swearing , commends friendship , will not have men forced to Religion ; will not have mercy or pardon to be shewed to enemies . He urgeth valour in Battel , promising rewards to the couragious , and shewing that none can die till his time come , and then is no avoyding thereof . Q. What other opinions do the Mahumetans hold at this day . A. They hold a fatal necessity , and judge of things according to the successe . They hold it unlawful to drink Wine , to play at Chess , Tables , Cards , or such like recreations . Their opinion is , that to have Images in Churches is Idolatry ; They believe that all who die in their wars go immediatly to Paradise , which makes them fight with such cheerfulnesse ; They think that every man who lives a good life , shall be saved , what Religion soever he professeth ; therefo●e they say that Moses , Christ , and Mahomet , shall in the resurrection appear with three banners , to which , all of these three professions shall make their repair . They hold that every one hath two Angels attending on him ; the one at his right hand , the other at his left . They esteem good works meritorious of Heaven . They say that the Angel Israphil shall in the last day sound his trumpet , at the sound of which , all living creaturs ( Angels not excepted ) shall suddenly die , and the Earth shall fall into dust and sand ; but when the said Angel soundeth his trumpet the second time , the souls of all that were dead shall revive again : then shall the Angel Michael weigh all mens souls in a pair of scales . They say there is a terrible Dragon in the mouth of hell ; and that there is an iron bridge , over which the wicked are conveyed , some into everlasting fire , and some into the fire of Purgatory . They hold that the Sun at his rising , and the Moon at her first appearing should be reverenced . They esteem Polygamy no sin . They hold it unlawfull for any man to go into their Temples not washed from head to foot ; and if after washing , he piss , go to stool , or break wind upward or downward , he must wash again , or else he offends God. They say that the heaven is made of smoak ; that there are many seas above it ; that the Moons light was impaired by a touch of the Angel Gabriels wing , as he was flying along ; that the devils shall be ●aved by the Alcoran . Many other favourless and sensless opinions they have , as may be seen in the Book called Sca●la , being an Exposition of the Alcoran Dialogue wise . Q. Was Mahomet that Great Antichrist spoken of by Saint Paul , 2 Thess. 2. and by Saint John in the Apocalypse ? A. No : For Mahomet was an Arabian , descended from Ismael and Hagar : but Antichrist ( if we will beleeve the ancient Doctors of the Church ) shall be a Iew , of the tribe of Dan. 2. Antichrist shall come in the end of the world , and as the Church anciently beleeved , immediately before Christs second comming ; but Mahomet is come and gone , above a thousand years agoe . 3. The ancient Fathers believed that the two Witnesses which shall oppose Antichrist , and shall be slain by him , are Henoch and Elias ; but these are not yet come . 4. The tradition of the Primitive Church was , that Antichrist shall reign but three years and a halfe , supposing that this period of time is meant by time and times , and half a time : but Mahomet we know reigned many more years . 5. Antichrist will wholly oppose himself against Christ , vilifie him , set himself up in his stead : and to extol himselfe above all that is called God : but Mahomet doth speak honourably of Christ , in calling him the Word of God , the Spirit of God , the Servant of God , the Saviour of those that trust in him , the Son of a Virgin , begot without the help of man , &c. as may be seen in his Alcoran . 6. Our writers , as Forbes , Cartwright , &c. hold that Antichrist is described Revel . 9. under the name of that Star which fell from Heaven , having the key of the bottomlesse pit , and under the name of Abadd●n and Apollyon ; but that Mahomet with his followers are set out in that same chapter under the four Angels bound in the great River Euphrates . 7. The Apostle 2. Thess. 2. saith , that Antichrist shall ●it in the Temple of God as God , and shall exalt himselfe above all that is called God. But this cannot be meant of Mahomet , for he never sate in the Temple of God , whether by this word we understand the Temple of Ierusalem , or the Church of Christ ; for he and his Disciples separated themselves from the Church of Christ , and will have no communion with Christians . 8. Antichrist is to come with signs and lying wonders , and by these to raise his Kingdome . But Mahomet came with the sword , and by it subdued the neighbouring Nations , so that neither he nor his followers did or doe pretend to any wonders . 9. Our writers say that Antichrist is not to be taken for a particular person , but for a whole company or society of people under one head ; but Mahomet was a particular person . 10. Antichrist is to be destroyed by the breath of the Lords mouth ; but Mahomet died a natural death . By all these reasons then it appears , that Mahomet cannot be that Great Antichrist who is to come in the end of the world . Yet I deny not but he was an Antichrist in broaching a doctrin repugnant to Christs Divinity . Such an Antichrist was Arius ; likewise in persecuting Christ in his members , he may be called Antichrist ; and so might Nero , Domitian , Dioclesian , and other persecutors . Besides , the number of the beast 666. is found in Mahomets name , and so it is found in divers other names . If we consider the miseries , desolation and blood that have followed upon the spreading of Mahumetanisme in the world , we may with Pererius on Revel . 6 conclude that Mahomet is signified by death , which rideth on the pale horse , followed by Hell or the Grave ; to whom was given power over the fourth part of the earth , to kill with the sword , with famine , &c. for he was the death both of soul and body to many millions of people ; upon whose wars followed destruction , famine , pestilence and many other miseries , in that part of the world , where he and his successors have spread their doctrine and conquests . Q. Are all the Mahumetans of one profession ? A. No : for there be divers Sects amongst them ; but the two main Sects are , that of the Arabians , followed by the Turks ; and of Hali by the Persians . To this Hali Mahomet bequeathed both his Daughter and his Alcoran , which the Persians believe is the true Copy , and that of the Turks to be false . This Hali succeeded Mahomet , both in his Doctrine and Empire ; whose interpretation of the Law they embrace for the truest . As the Saracen Caliphs of old , exercised both the Kingly and Priestly Office ; so both are claimed by the modern Persian ; for both were performed by Mahomet and Hali . But to avoid trouble , the Persian Sophi contents himself with the Secular Government , leaving the Spiritual to the Mustaed Dini , who is as the Musti in Turky . These two Sects differ in many points : for the Arabians make God the author both of good and evil ; but the Persians of good only ; the Persians acknowledge nothing eternal but God ; the Turks say that the Law is also eternal ; the Persians say that the blessed souls cannot see God in his Essence , but in his Effects or Attributes : The Turks teach that he shall be visible in his Essence . The Persians will have Mahomets soul to be carried by the Angel Gabriel into Gods presence when he received his Alcoran . The Turks will have his body carried thither also . The Persians pray but three times a day , the Arabians five times ; other differences they have ; but these are the chief Doctrinal differences : the maine is about the true Alcoran , the true interpretation thereof , and the true successor of Mahomet ; for they hold Eubocar , Ofmen , and Homar , whom the Turks worship , to have been usurpers , and Hali the onely true successor of Mahomet , whose Sepulchre they visit with as great devotion as the Turks do the other three . Q. What religious Orders have the Mahumetans ? A. Most of their religious Orders are wicked and irreligious . For those whom they call Imailer and religious brothers of love , are worse then beasts in their lusts , sparing neither women nor boys ; their habit is a long coat of a violet colour , without scam , girt about with a golden girdle , at which hand silver Cimbals , which make a jangling sound ; they walk with a book in their hand , containing love Songs and Sonnets , in the Persian tongue ; these go about singing , and receive money for their Songs , and are always bare-headed , wearing long-hair , which they curle . The Order of Calender professeth perpetual Virginity , and have their own peculiar Temples , or Ghappels . They wear a short coat made of Wool and Horse hair , without sleeves , They cut their hair short , and wear on their heads Felt-hats , from which hangs cuffs of horse hair , about a hand-breadth . They wear iron rings in their ears , and about their necks and arms ; they wear also in their Yard an iron or silver ring of 3. lib. weight , whereby they are forced to live chastely ; they go about reading certaine Rimes or Ballades . The Order of Dervises go about begging almes in the name of Haly , son in Law to their god Mahomet . They wear two sheepskins dried in the Sun , the one whereof they hang on their back , the other on their breast ; the rest of their body is naked . They shave their whole body , goe bare-headed , and burn their temples with a hot Iron . In their ears they wear rings , in which are precious stones . They bear in their hand a knotty club . They are desperate Assassinates , will rob and murther when they finde occasion ; they eat of a certain herb called Asserad or Matslach which makes them mad ; then they cut and slash their flesh ; the madder they are , the more they are reverenced . In Natolia neer the Sepulchre of a certain Saint of theirs is a Covent of these Monks , being about five hundred , where once a year there is kept a general meeting of this Order , about eight thousand , over whom their superiour called Assambaba is President . On the Friday after their devotions they make themselves drunk with Asserad in stead of Wine ; then they fall to dancing in a round , about a fire , singing Ballades , which done , with a sharp knife they cut flowers and Figures on their skins , for the love of those women they most affect . This Feast holdeth seven days , which ended , with banners displayed , and drums beating , they depart all to their severall Covents , begging almes all the way as they march . Their fourth Order called Torlachs , are cloathed like the Dervises , but that they wear also a Bears skin instead of a Cloak , but they go bare headed and shaven ; they anoint their heads with Oyle against cold ; and burn their temples against defluxions . Their life is beastly and beggerly , living in ignorance and idleness ; they are begging in every corner , and are dangerous to meet with in Desart places , for they will rob and plunder ; they professe Palmestry like our Gypsies , who use to pick silly womens pockets as they are looking in their hands . They carry about with them an old man , whom they worship as a Prophet ; when they mean to have mony from any rich man , they repair to his house , and the old man there prophesieth sudden destruction against that house ; which to prevent , the Master of the house desires the old mans prayers , and so dismisseth him and his train with mony , which they spend wickedly ; for they are given to Sodomy and all uncleanness . Q. Are there no other hypocritical Orders amongst them ? A. Yes , many more . Some whereof go naked , except their privities , seeming no wayes moved either with Summers heat , or winters cold ; they can indure cutting and slashing of their flesh , as it were insensibly , to have their patience the more admired . Some will be honoured for their abstinence in eating and drinking sparingly and seldome . Some professe poverty , and will enjoy no earthly things . Others again professe perpetual silence , and will not speak , though urged with injuries and tortures . Some avoid all conversation with men . Others brag of Revelations , Visions , and Enthusiasms . Some wear Feathers on their heads , to shew they are given to contemplation . Some bave Rings in their ears , to note theri subjection and obedience in harkning to spiritual Revelations . Some hare chains about their necks and armes , to shew they are bound up from the world ; some by their mean cloaths brag of their poverty . Some to shew their love to hospitality , carry pitchers of clean water , which they profer to all that will drink , without taking any reward : Some dwell at the graves of the dead , and live on what the people offers them . Some of them have secret commerce with women , and then give out that they conceive and bare children without the help of man , purposely to extenuate the miraculous birth of Christ. Some are Antinomians , affirming that there is no use of the Law , but that men are saved by Grace . Some are for traditions and merits , by which salvation is obtained , and not by Grace . These addict themselves wholly to Meditation , Prayer , Fasting , and other spiritual exercises ; there be some who are accounted Hereticks , for they hold that every man may be saved in his own Religion , and that Christs Law is as good as Mahomets ; therefore they make no scruple to enter into Christian Churches , to sign themselves with the Crosse , and besprinkle themselves with Holy water . These Votaries have their Saints , to whom they have recourse in their wants , and to whom they assign particular Offices : some have the charge of travellers , some of children , some of child bearing-women , some of secrets , and such like . They have also their Martyrs , Reliques , and lying miracles . Q. What secular Priests have they ? A. They have eight Orders or degrees ; 1. The Mophti or their Pope , on whose judgment all depend , even the Great Turk himselfe , both in spiritual and secular affaires . 2. The Caldelescher , who under the Mophti is judge of all causes , both Civil and Ecclesiasticall . 3. The Cadi whose Office is to teach the people . 4. Modecis , who have the charge of Hospitals . 5. Antiphi , who publiquely read the heads of the Mahumetan superstition , holding in one hand a naked sword , in the other a Semiter . 6. Imam , who in their Temples have charge of the Ceremonies . 7. Meizin , who on their Towers sing and call the people to prayer . 8. Sophi , who are their singing men in their Temples . The higher Orders are chosen by the grand Seigniour . The inferiour by the people , who have a small pension from the Turk , which being insufficient to maintain them , they are forced to work and use trades . There is required no more learning in them , but to read the Alcoran in Arabian , for they will not have it translated . To strike any of these is the losse of a hand in a Turk , but of life in a Christian. In such esteem they have their beggerly Priests , Q. Wherein doth the Mahumerans devotion consist chiefly ? A. in In their multitudes of Mosches , or Temples , the chicfe of which is Saint Sophi in Constantinople , built or rather repaired by Iustinian . 2. In their Hospitals , both for poor and strangers . 3. In their Monasteries and Schools . 4. In their washings , whereof they have three sorts . One of all the body . Another of the private parts onely . The third of the hands , feet , face , and organs of the five Senses . 5. In giving of almes either in mony or in meat ; for their manner is to sacrifice beasts , but not as the Iews upon Altars ; these beasts they cut in pieces and distribute among the poor . Their other Sacrifices , which either they offer , or promise to offer when they are in danger , are so divided , that the Priests have one share , the poor another , the third they eat themselves . 6. In making of Vows , which are altogether conditionall ; for they pay them if they obtain what they desire , otherwise not . 7. In adorning their Temples with multituds of Lamps burning with Oyl , and with Tapestry spread on Mats , upon which they prostrate themselves in prayer . On the walls are written in golden letters , There is but one God , and one Prophet Mahomet . 8. In praying five times a day , and on Friday which is their Sabbath ( because Mahomets birth-day , ) six times , bowing themselves to the ground , twice as often as they pray . Whosoever absents himself , chiefly on Friday , and in their Lent , is punished with disgrace , and a pecuniary Mulct . 9. In divers ridiculous ceremonies acted by their Priests , as pulling off the shooes , which all people are tyed to do when they enter into their Temples ; in stretching out the hands and joyning them together , in kissing the ground , in lifting up the head , in stopping of the ears with their fingers , in praying with their faces to the South , because Mecca is there , in wiping their eyes with their hands , in observing a Lenten Fast for one moneth in a yeer , changing the moneth every yeer , so that they fast one whole yeer in twelve ; and then they abstain from all meat and drink , till the stars appear . In plucking off their hairs at the end of their Fast , and in painting of their nayls with a red colour . 10. In Pilgrimages to Mecca , in circumcision of their children , in feasting at the Graves of the dead , and in other such vain ceremonies . Q. What Ceremonies observe they in their Pilgrimage to Mecca ? A. This journey is undertaken and performed every yeer , and it is held so necessary , that he who doth not once in his life go this Pilgrimage , shall be assuredly damned ; whereas Paradise and remission of sins is procured to them that go it . The way is long and tedious to those of Greece , being six moneths journey , and dangerous by reason of Arabian theeves , mountains of sand , with which divers are overwhelmed ; and want of water in those sandy and barren desarts . Their chief care is to be reconciled to each other where there is any difference , before they go ; for if they leave not behind them all grudges and quarels , their Pilgrimage will do them no good ; they begin their journey from Cairo , about three weeks after their Easter , called Bairam , being guarded with 200 Spachi on Dromedaries , and 200 Ianizaries on Camels with eight pieces of Ordnance , a rich vesture for the Prophet , and a green Velvet covering wrought with gold to cover his Tomb , which the Bassa delivers to the Captain of the Pilgrims . The Camels that carry these Vestures are covered with cloth of gold , and many small bels ; the night before their departure is kept with great Feasting and triumphs . No man may hinder his wife from this Pilgrimage , and every servant is made free that goeth it . The Camel that carrieth the box with the Alcoran is covered with cloth of gold and silk , the box with silk onely during the journey , but with gold and Jewels at their entring into Mecca . Musitians also and singers encompasse the Camel , and much vain Pompe is used in this Pilgrimage They use divers washings by the way when they meet with water . When they come to Mecca , the house of Abraham , which they fable was miraculously built , receiveth a new covering and a new Gate ; the old vesture is sold to Pilgrims , which hath a vertue in it to pardon sins ; after many idle Ceremonies performed , they go round about Abrahams house seven times ; then they kisse a black stone , which they believe fell down thither from Heaven ; at first it was white , but by the often kissing of sinners it is become black ; then they wash themselves in the Pond Zunzun , without the Gate five paces ; this pond the Angel shewed to Hagar when she wanted water for Ismael . Of this also they drink , and pray for pardon of their sins . After five days abode at Mecca , they go to the Hill of pard●ns , 15 miles distant , and there they leave all their sins behind them after they have heard a Sermon and prayed , and offered Sacrifices . Upon their return they must not look back to the Hill , lest their sins follow them . From hence they repair to Medina , where Mahomets Sepulchre is thought to be ; but by the way they run up a certain hill , which they call the mount of health ; they run , that they may sweat out all their sins . Thence they come pure to the Seducers tombe which notwithstanding they may not see , being hanged about with a Silk Curtain , which by the Eunuchs , being 50. in number to attend on the tombe , and to light the Lamps , is taken down when the Pilgrims Captain presenteth the new one ; without , each man gives to the Eunuchs handkerchiefs , or such like , to touch the tombe therewith ; this they keep as a special Relique . When they return to Egypt , the Captain presenteth the Alcoran to the Bassa to kisse , and then it is laid up again ; the Captain is Feasted , and presented with a Garment of cloth of Gold. They used to cut in pieces the Camel with his Furniture which carried the Alcoran , and reserve these pieces for holy Reliques . The Alcoran also is elevated , that all might see and adore it , which done , every one with joy returns to his one home . Q. What Ceremonies use they about their Circumcision ? A. They are Circumcised about eight years of age ; the Child is carried on hors-back , with a Tullipant on his head to the Temple , with a torch before him , on a spear deckt with flowers , which is left with the Priest as his Fee , who first nippeth the end of the skin of the childs yard with pincers , to mortifie it , then with his sizzers he nimbly cuts it off ; presently a powder is laid on to ease the pain , and afterward salt . The childs hands being loosed , looketh , as he is taught by the Priest , towards heaven , and lifting up the first finger of his right hand , saith these words : God is one God , and Mahomet in his Prophet . Then he is carried home in state after some prayers and offerings at the Church . Sometimes the child is circumcised at home ; and receiveth his name , not then , but when he is born . They feast then commonly three days , which ended , the child is carried with Pomp to the Bath , and from thence home , where he is presented with divers gifts from his Parents Friends . Women are not circumcised , but are tied to make profession of their Mahumetan faith . Q. What Rites doe they observe about the sick and dead ? A. Their Priests and chief friends visit them , exhort them to repentance , and read Psalms to them . When any dieth , the Priest compasseth the Corps with a string of beads , made of Lignum Aloes , praying God to have mercy on him ; then the Priests carry it into the Garden , wash it , and cover it with its own garments , with flowers also and persumes , and his Turband is set on his head . Women perform this office to the body of a woman . This done , the body is carried to the Temple with the head forwards , and set down at the Church-door , whilst the Priests are performing their service ; then it is carried to the burial-place without the City : the Priests pray for his soul , are paid for their pains , and feasted at home . Some part of their good cheer is set on the grave , for the soul to feed on , or for alms to the poor . They believe there are two Angels , who with angry looks , and flaming firebrands , examine the dead party of his former life , whom they whip with fiery torches if he be wicked ; if good , they comfort him , and defend his body in the grave till the day of judgment ; but the bodies of the wicked are knocked down nine fathoms under ground , and tormented by their angry Angels , the one knocking him with an hammer , the other tearing him with an hook , till the last day ; against this torment the Turks use to pray at the graves of the dead . The women there do not accompany the dead to the grave , but stay at home weeping , and preparing good cheer for the Priests and others of the departed mans friends . They believe that when the Corps hath been in the grave on quarter of an hour , that a new spirit is put into it , is set upon its knees , and is examined by the foresaid Angels of his faith and works . They believe also that it is a work of charity , and conducible to the soul of the defunct , if the birds , beasts , or ants be fed with the meat which they set on the graves of the dead . Q. How far hath this Mahumetan Superstition got footing in the world ? A. Though it be not so far extended as Gentilisme , yet it hath over-reached Christianity ; not in Europe , where Christianity prevaileth , but in Africa where it hath thrust out the ancient Christian Churches , and erected the Half-Moon in flead of the Crosse , except it be among the Abyssins , and some small places held by the Spaniard or Portugal : But in Asia it hath got deeper footing , having over-run Arabia , Turkie , Persia , some part of Mogols countrey , and Tartaria , onely here and there some smal Congregations of Christians are to be found . In America indeed it is not as yet known . Now the reasons why this Superstition is so far spread , are these . 1. The continual jars , frivolous debates , and needless digladiations about questions of Religion among Christians , which hath made the world doubt of the truth thereof , and takes away the end and scope of Religion , which is to unite mens affections ; but the remedy is become the disease , and that which should cure us , woundeth us . 2. The wicked and scandalous lives both of Christian Laity and Clergy : for the Mahumetans generally are more devour in their religious duties , and more just in their dealings . 3. The Mahumetan Conquests have in those parts propagated their Superstition . 4. Their religion is more pleasing to the sense then Christianity ; for men are more affected with sensitive pleasures , which Mahomet proffers in his Paradise , then with spiritual , which are lesse known , and therefore lesse desired . 5. The greatnesse of the Turkish tyranny over Christians ; the rewards and honours they give to those that will turn Muselmen , or Mahumetans , are great inducements for weak spirits to embrace that religion ; for a Christian Runegado that will receive circumcision among them , is carried about the streets with great joy and solemnity , is presented with many gifts , and made free from all taxes ; for which very cause , many , both Greeks and Albanians , have received circumcision . 6. The liberty which is permitted to multiply wives , must needs be pleasing to carnal-minded men . 7. They permit no man to dispute of their Alcoran ; to call any point of their religion in question ; to sell the Alcoran to strangers , or to translate it into other languages : It is death to offend in any of these , which is the cause of much quietnesse and concord among them . 8. They inhibit the profession of Philosophy among them , and so they keep the people in darknesse and ignorance , not suffering the light to appear and to detect their errors . 9. They teach , that all who live a good life shall be saved , whatsoever his religion be ; this makes many weak Christians revolt from their holy faith without scruple or check of conscience ; for what care they , whether they serve Christ or Mahomet , so they be saved ? 10. They hold , that after a certain time of torments in Hell , the wicked shall be released from thence ; this doctrine is more pleasing to wicked men then Christianity , which admits of no redemption from Hell , nor any mitigation of eternal torments . 11. Men are much taken with moral outsides , whereby the Turks exceed Christians ; for they are more modest in their conversation generally then we ; men and women converse not together promiscuously , as among us ; they are lesse sumptuous in their buildings ; lesse excessive and phantastical in their clothes ; more sparing in their dyet , and altogether abstemious ; more devout and reverend in their Churches , so that they will not suffer a piece of paper to be trod upon , or lie on the ground , but will take it up , kisse it , and lay it in some place out of danger ; and this is , because the name of God and Mahomets Law is written upon paper ; they are also more sober in their speeches and gesture , and more obedient to their Superiors then we are . 12. There is nothing more pleasing to our nature then private revenge , which by Christs Law is prohibited , but by the Mahumetan Law is allowed ; for they are to hate , and to kill their enemy , if they can . 13 , Arianism had infected most of the Eastern Churches ; therefore it was no wonder if they received Mahomets Doctrine , which was grounded upon Arius his Heresie . 14. They suffer no man to blaspheme Christ , but honour him , and speak reverently of him ; so they do of Moses and Abraham , which makes that neither Iews nor Christians are in those parts much averse from , or violent against their Religion . 15. They have been alwayes very zealous and diligent in gaining Proselytes , and yet force no man. For these , and such like reasons , let us not wonder at the great encrease of Mahumetanisme in the world . Q. Of what continuance is Mahumetanisme ? A. Mahomet was born in the year of Christ , 592. in the time of S. Gregory the Pope , and Mauritius the Emperour : according to Genebrard he lived 63. years , of which he spent 23. years in spreading of his doctrine , then died in the year of our Lord 655. Constance being Emperour , and Eugenius the first Pope ; So that Mahumetanisme hath lasted already above 1000. years , to the great oppression and vexation of the Church of Christ , and to the eternal dishonour of Christian Princes , who if they had spent but the tenth part of that blood against the Turks , which they have shamefully and sinfully shed in their own private quarrels , there had not been at this day any remainder of that damnable Sect , which hath longer continued a scourge to the Church of Christ , then ever any enemy did against Gods people of old . For the Egyptians oppressed the Israelites scarce 200. years ; the Canaanites 20. years ; the Moabites 18. years ; the Philistines 40. years ; the Assy●ians and Chaldeans from the first to the last , did not ●ex & oppress Gods people above 300. years ; afterward they were oppressed by Antiochus Epiphanes 40 years ; the Christian Church from Nero till Constantine was afflicted about 260. years ; and afterward by the Goths and Lombards nere 300. years . But this oppression of the Church by Mahomet hath , as I said , lasted above a thousand years . The reasons are divers as I have shewed in the former question , to which may be added these . 1. By this long persecution and tyranny of the Turks , God will try and exercise the faith , patience , constancy , and other vertues of his people , which would corrupt and purrifie like standing water , or Moab ●●tled upon the Lees , not being poured from vessel to vessel . How can the courage of a Souldier be known but in a skirmish ? or the skill of a Mariner , but in a storm ; Marcet sine adversario virtus ; that tree , saith Seneca , is most strongly rooted in the ground , which is most shaken with the wind . Nulla est a●or fortis & solida , nisi in quam venti saepius incursant , ipsa enim ●exatiane constringitur , & adices certius figit . 2. God is pleased to continue this tyranny and power of the Mahumetans , to the end that Christian Princes may love each other , and stick close together against the common enemy ; that their military discipline might be exercised abroad , and not at home : For this cause the wisest of the Romans were against the utter destruction of Carthage ; fearing least the Romans wanting an enemy abroad , should exercise their swords against themselves ; which fell out accordingly . For the same cause God would not utterly destroy the Philistines , Ammonites , Moabites , and other neighbouring enemies of the Iewes . But such is the madnesse of Christians , that though we have so potent an enemy close at our doores , ready to devour us , yet wee are content to sheath that sword into our owne bowels , which we should imploy against the common foe . 3. God will have this sword of Mahumetanisme to hang over our heads , and this scourge to be still in our eyes , that thereby wee may be kept the more in awe and obedience ; that if at any time we start aside like a broken bow , we may returne againe in time , considering God hath this whip ready and at hand to correct us . Thus God lest the Canaanites among the Jewes , to be pricks in their eyes , and goads in their sides . I will not ( saith the Lord ) drive out any from before them of the Nations which Joshua left when he died ; that through them I might prove Israel , whether they will keep the way of the Lord to walk tberein , &c. therefore the Lord left these nations without driving them out hastily . See Iudg. 2. 21 , 22. & 3. 1 , 2 , 3 , &c. 4. God is content to continue this Mahumetan Sect so long , because justice is exercised among them , without which a State or Kingdome can no more stand then a tree without a root , or an house without a foundation ; they are also zealous and devout in their way ; and great enemies to Idolatry , so that they will permit no images to be painted or carved among them , knowing that God is not offended so much against any sin as against idolatry , which is spiritual adultery , most destructive of that matrimonial conjuction between God and us . 5. The Lord by the long continuance of Mahumetanism , will punish the perfidiousnesse and wickednesse of the Greek Emperours , as likewise the multitude of heresies and schisms hatched in that Church . 6. This Sect of Mahumeranism is so made up of Christianism , Judaism and Gentilism , that it abates the edge of any of these nations , from any eager desire of its extirpation . The Contents of the Seventh Section . The Christian Religion propagated . 2. The decay thereof in the East by Mahumetanism . 3. Persecution and Heresie the two great Enemies thereof . 4. Simon Magus the first heretick , with his Disciples . 5. Menander , Saturninus , and Basilides , Hereticks . 6. The Nicholaitans and Gnosticks . 7. The Carpocratians . 8. Cerinthus , Ebion , and the Nazarites . 9. The Valentinians , Secundians , and Prolemians , 10. The Marcites , Colarbassi ▪ and Heracleonites . 11. The Ophites , Cainites , and Sethites . 12. The Archonticks and Ascothyprae . 13. Cerdon and Marcion . 14. Apelles , Severus , and Tacianus . 15. The Cataphrygians . 16. Pepuzians , Quintilians , and Artotyrites . 17. The Quartidecimani and Alogiani . 18. The Adamians , Elcesians , and Theodocians . 19. The Melchisedicians , Bardesanists , and Noetians , 20. The Valesians , Catheri , Angelici , and Apostolici . 21. The Sabellians , Originians , and Originists . 22. The Samosatenians and Photinians . 23. The Manichaean Religion . 24 , The Hierachites , Melitians , and Arians : 25. The Audians , Semi-arians , and Macedonians . 26. The Aerians , Aetians , and Apollinarists . 27. The Antidicomarianits , Messalians and Metangismonites . 28. The Hermians , Proclianites , and Patricians . 29. The Ascites , Pattalorinchites , Aquarii , and Coluthiani . 30. The Floriani , Aeternales , and Nudipidales . 31. The Donatists , Priscillianists , Rhetorians , and Feri . 32. The Theopaschites , Tritheits , Aquei , Melitonii , Ophei , Tertullii , Liberatores , and Nativitarii . 33. The Luciferians , Jovinianists , and Arabicks . 34. The Collyridians , Paterniani , Tertullianists , and Abelonites . 35. The Pelagians , Predestinati , and Timotheans . 36. The Nestorians , Eutychians , and their Spawn . SECT . VII . Quest. WHat is the other great Religion professed in Europe ? A. Christianity ; which is the Doctrine of Salvation , delivered to man by Christ Jesus the Son of God , who assuming our nature of a pure Virgin , taught the Jewes the true way to happinesse , confirming his doctrine by signes and miracles ; at length sealed it with his blood ; and so having suffered death for our sins , and rose again for our justification , he ascended to his Father , leaving twelve Apostles behind him to propagate this doctrine through the world , which they did accordingly , confirming their words with miracles , and their own blood ; and so this light of the Gospel scattered all the fogs and mists of Gentile superstition ; at the sight of this Ark of the new Covenant , the Dagon of idolatry fell to the ground : when this Lyon of the Tribe of Iudah did roar , all the beasts of the forrest , that is , the Pagan Idols or Devils rather hid themselves in their dens . Apollo complained that his Oracles failed him , and that the Hebrew child had stopped his mouth . When it was proclaimed at Palotes by Thanas the Egyptian ship-master , that the great god Pan was dead , all the evil spirits were heard to howl and bewail the overthrow of their Kingdom , Porphirie complained that the preaching of Christ had weakened the power of their gods , and hindred the gain of their Priests . The bones of Babylas so hindered Apollo that he could deliver no Oracle while they were there . The Delphick Temple fell down with earthquake and thunder , when Iulian sent to consult with the Oracle . Such was the irresistible power of the two-edged sword which came out of Christs mouth , that nothing was able to withstand it . The little stone cut out of the mountain without hands smot the great Image of Nebuchadnezzar , and brake it in pieces ; to the Doctrine of twelve poor weak fishermen , did the great Potentates of the world submit their Scepters . Thus the stone which the builders refused , became the head of the Corner ; it was the Lords doing , and its marveilous in our eyes . The terrible beast which with his iron teeth destroyed all the other beasts , is destroyed by the weaknesse of preaching , against which the more the Roman Empire strugled , the more it was foiled , and found by experience that the blood of Martyrs was the seed of the Church , which conquered the great conquerours , not with acting , but with suffering , not by the sword , but by the word , and more by their death then by their life : like so many Sampsons triumphing over these Philistines in their death and torments . Q. 2. Seeing the power of Religion was so irresistible in the beginning , that it carried all like a torrent before it , how came it to grow so weake within 600 yeers , that it yielded to Mahumetanism ? A. When God saw that the ungrateful professors of Christianity began to loath that heavenly Manna , and to covet for Quales of new Doctrin , he gave them leave to eat and poyson themselves therewith . He was not bound to cast pearls before swine , and to give that which was holy to dogs . In his just judgements he removed the Candlestick from those who rejected the light , and delighted themselves in darknesse ; it was fit the Kingdom of God should be taken from them , and given to a people that should bring forth the fru●ts thereof . They deserved to be plagued with a famine who grew wanton and spurned against their spiritual food . Besides , when the devil perceived he could do no good by open hostility and persecution , but the more burden he laid upon the Palme , the more it flourished , and the oftener he flung the Gyant of Religion to the ground , the stronger it grew with Antaeus ; he resovled at last to joyn the Foxes tayl to the Lio●s skin , and to try whether the heat of the Sun would not make the traveller sooner forsake his cloak , th●n the impetuosity of the winde . He choaks all zea●e and sincerity with the baits of wealth and honour ; he poysons them with ambition , pride , covetousnesse , and envie ; the evil man sowed the ●ases of dissention and heretical Doctrines in the Lords fields ; the spiritual husbandmen grew carelesse and idle , the Shepherds neglect their flocks , the dogs grow dumb , and so the Lords sheep are suffered to stray , and become a prey to the Wolves . The watch-men being inebriated with honour , wealth , ease , and security , fall asleep on the walls , and let the enemy feise upon the Lords City . It was not then the weaknesse of Christian Religion that was the cause of Mahomets prevailing ; for the heat of the Sun is not weak , though it cannot soften the clay ; not is the good seed that is cast into barren ground , to be blamed , if it doth not fructifie ; neither is the preaching of the Gospel impotent aud weak , because it doth not alwayes edifie . All the water in the Sea cannot mollifie a Rock , nor all the rain in the clouds secundate a stony barren ground . The subject must be capable , or else the Agent cannot operate . Mahumetanism then prevailing upon Christianity , proceeded from the voluntary perversnesse of mens hearts , from the malice and craft of the devil , and from the just judgements of the Almighty . Q. 3. What were the Engines that Satan used to overthrow Religion in the beginning ? A. Open persecution and heresie ; with the one he destroyed the bodies , with the other he poysoned the souls of Christians . Persecution with Saul killed its thousands , but Heresie with David , ten thousand . Persecution was the Arrow that did flie by day ; but Heresie the Pestilence that raged in the darknesse . Persecution was the Pruning knife that lopped the branches of Religion , but Heresie the Axe laid to the root of the tree . Persecution was the Dragon that drove the woman into the wildernesse , but Heresie the beast that spake blasphemies . Open Persecution began in Nero a Tyrant , but Heresie in Simon a Witch . Open Persecution began about 66 yeers after Christs Ascention , but heresie immediatly after Christs departure , about the sixth yeere , in the beginning of Caligula's reign . Persecution is the wild Boar of the Forrest , but Heresie the little Fox that eateth up the Grapes of the Lords Vineyard . Q. 4. Who was the first Heretick that opposed the Orthodox Religion , and what were his opinions ? A. Simon called Magus , because he was a Witch ; a Samaritan by birth , and a Christian by profession ; he would have bought the gifts of the Holy Ghost for mony , Act. 8. 13. He denyed the Trinity , and affirmed himselfe to be the true God. He taught that the world was made by the Angels , not by God. And that Christ came not into the world , nor did he truly suffer . He denyed also the Resurrection of the flesh , and permitted promiscuous marriages . He likewise affirmed that the true God was never known to the Patriarchs and Prophets . This point was afterward maintained by Menander , Cerinthus , Nicholas , Saturninus , and Basilides succeeding Hereticks . Upon this Doctrine also the Tertullianists , and Anthropomorphits grounded their Heresie , in ascribing a humane body to God. His denying of the Trinity , begot afterward the Sabellians , Samosatenians , Montanists , Praxians , Photinians , and Priscillianists . His Heresie of the Creation of the world by Angels , begot the Marcionites , Manichees , and the Angelick hereticks , who worshipped Angels . In saying that Christ came not , nor suffered , he gave occasion to the Heresies of Valentinians , Cerdonians , Marcionites , Aphthardocites , Docits , Samosatenians , and Mahumetans . Upon his denyal of the Resurrection , Basilides , Valentinus , Carpocrates , Apelles , and the Hierarchits , grounded their Heresies . Besides , Epicurism , Libertinism , and Atheism got vigour hereby . By permitting licentiousnesse and promiscuous copulation , he gave occasion to the Basilidians , Gnosticks , Manichees , Acatians , Eunomians , and Mahumetans to live like beasts , and to slight Marriage . Besides these impious opinions , he held Magick and Idolatry lawful . He gave to the Angels barbarous names . He slighted the Law of Moses , as being not from God ; and blasphemously denyed the Holy Ghost to be a substance , but a bare vertue or operation , and caused his Disciples to worship his whore Helena , or Selene , for a goddesse . Q. 5. Why did Simon Magus & his scholars , with many other hereticks since him , besides Iews & Mahumetans deny the Trinity . A. Partly the malice of Satan who hates and persecutes the truth , partly the pride of Hereticks who would seem wiser then the Church , partly their ignorance , because by naturall reason they cannot comprehend this ineffable mystery , and partly malice against Christ , whose Divinity is denyed by Jewes and Mahumetans ; bred this Heresie : notwithstanding the truth is plainly set down both in the old and new Testament , asserted by all the Greek and Latin Fathers , confirmed by all Generall councills , and proved by all Orthodox Divines that it is no more repugnant to naturall reason for the Father , Sonne and Holy Ghost to be one God , then for the soul , mind , and body to be one man ; but because this Doctrin is sufficiently proved by all Divines both ancient and moderne , and all objections to the contrary answered and refuted , I will forbeare to set down what is so plain and obvious , already handled by so many Pens , and will onely shew that the Doctrin of the Trinity was not unknown even by the light of nature to the Gentile Philosophers , Poets and Sibylls . Zoroastres speaketh of the Father , who having perfected all things hath delivered them to the second Mind , which Mind ( saith he ) hath received from the Father knowledge and power . Here is a plain testimony of the first and second person . Concerning the third , he saith that the Divine love proceeded from the Mind or Intellect , what else is this Divine love but the Holy Ghost ? The Chaldaean Magi , which were their Philosophers , acknowledged three beginnings , to wit Ormases , Mitris , and Ariminis , that is God , the Mind , and soul , Mercurius Trismegistus taught his Egyptians that God who is life and light begot the Word , who is the other Intellect , and maker of all things , and together with him another who is the firie God , or Spirit ; here the three persons are distinctly named . He sheweth also that the subtil intellectual Spirit by the power of God did move in the Chaos ; this is consonant to the words of Moses , the spirit of God moved on the waters . Orpheus singeth the praises of the Great God , and of his word which he first uttered . Pythagoras and his Schollars were not ignorant of this Mystrey , when they placed all perfection in the number of three , and made love the Original of all things . Zeno the Stoick confesseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is God , and the Spirit of Iove . Socrates acknowledgeth God to be the Minde or Intellect , that the Essence of God is his Idea , which he begets by the knowledge of himself , and by which he made the World. Numenius the Pythagorean , Plotinus , Iamblichus and others do write very plainly of the three Hypostases or Persons in the Trinity , so that no Christian can write more fully , as may be seen in their own words , as they are alleadged by Du-Plessis in his Book of the truth of Christian Religion ; who citeth also certain Oracles of Serapis the Egyptian chiefe Idol or Devil ; and of Apollo out of Suidns , by which we may see how the evil Spirits are forced to confesse the Trinity . I could also alledge the testimonies of the Sybills to the same purpose ; but because I study brevity , and these heathen testimonies and Sibyllin verses , are cited by Clemens Alexandrinus , Origin against Celsus , Cyril against Iulian , Eusebius in his preparation , Saint Augustine in his bookes of the City , &c. I forbear to insist any more on this subject . And as the Gentiles gave testimony to this plurality of persons , so did the Jewes also , though now they reject this doctrine , thinking that we by worshipping the Trinity , do worship three Gods ; but their ancient Rabbins do prove the Trinity out of the Old Testament , as Rabbi Simeon , the Sonne of Iohai brings a place out of Rabbi Ibba upon Deuteronomy 6. Hearken O Israel , the Lord our God is one God. In the Hebrew thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah Elohenu Iehovah Echad . He shewes that the first Iehovah is God the Father ; the second word Elohenu our God is God the Son ; for so he is called by the Propher , and Evangelist , Emanuel , God with us . The third word Iehovah , is God the holy Ghost . And the fourth word Echad , that is One , is to shew the Unity of Essence in this plurality of persons . Many other passages I could alleadge out of the writings of the ancient Rabbies to confirme this truth ; but this is already performed by Galatinus in his books de arcanis catholicae veritatis . Q. 6 Who were Simons principal Scholars , and what were their opinions ? A. 6. Menander a Samaritan also , and a Magician . He flourished at Rome , in the time of Titus about 49. years afser Christ. He held the same impious opinions that Simon did ; but differed from him in saying that himself and not Simon , was the Saviour of the world ; and that therefore all should be baptized in his name , and not in the name of Simon or Christ , and that all such should in power excel the Angels , and should live immortally here ; so he denied the Resurrection of the flesh . To him succeeded Saturninus and his fellow Scholar Basilides , about the fifteenth year of Adrian the Emperour , and after Christ the hundreth . Saturninus was of Antioch , and infected Syria with his poyson , as Basilides did Egypt . Saturninus held the same impieties with Simon and Menander , but differed from them in saying that the world was made onely by seven Angels , and not by all , against the Will and Knowledge of God. He taught also that some men were naturally good , and some naturally evil ; and that nothing must be eat that hath life in it , which was the Doctrine afterward of the Manichees . And impiously affirmed that some of the antient Holy Prophets spake , and were sent by Satan . Basilides also was a Simonian Heretick , but differed from him in holding there were so many Heavens as dayes in the year , to wit 365. the chiefe god he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the letters of which name are contained 365. He held also that this inferiour world and man was created by the 365th or last Heaven . He taught also that the superiour god Abraxas begot the Minde , this the Word : Of the Word came Providence , and of Providence Wisedome : Of Wisdom the Angels were begot , the last of which was the God of the Jewes , whom he calls an ambitious and a turbulent God , who had attemped to bring all Nations in subiection to his people . He said that Christ was sent by Abraxas to oppose the turbulent God of the Jewes , and doth not call him Iesus and Saviour , but Goal a Redeemer . He held it unlawful to suffer Martyrdom for Christ ; He permitted Idolatry , and taught that no voluntary sin was pardonable , and that Faith was not the gift of God , but of Nature , as also election . The other errours which this Egyptian held ( for he was of Alexandria ) were the same that Simon maintained . Q. 7. What was the Religion of the Nicholaitans and Gnosticks ? A. The Nicholaitans , so called from Nicholas one of the seven Deacons , Act. 6. and whose works Christ hated , Rev. 2. gave themselves to all uncleannesse and sflshly lusts , teaching that men ought to have their Wives in common . They made no scruple of eating things offered to Idols . At their meetings or love Feasts , they used to put out the lights , and commit promiscuous adulteries with each others wise . They taught that the world was made by the copulation of light and darknesse , out of which Angels , Dae●ons , and Men were procreated . Mans seed and menstruous blood were with them sacred , and used by the Gnosticks in their divine service , whereby they brought an odium upon Christianity . They would not have God but Angels creators of this inferiour world , which Angels they called by divers barbarous names . Nicholas the father of this Sect , was by birth an Antiochian , whose doctrine began to spread about the beginning of Domitians reign , after Christ 52 yeers , before S. Iohns banishment into Pathmos . The professors of this Sect did long retain the name of Nicolaitans , but were called Gnosticks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge , which proud title they gave themselves , as if their knowledge had been transcendent above other men . But their knowledge was so whimsical , that neither they , or any else understood it ; they babled much concerning their Aeones , and of Ialdabaoth , who made the heavens , and all things we see , of water . They ascribed divers sons to their chief Aeon , to wit , Ennoia , Barbeloth , and Prunicon , which they named Christ. They held that most things were procreated of the Chaos , and the Abysse of water and darknesse . They taught also that in faithful men were two souls , one holy , of the divine substance , the other adventitious by divine insufflation , common to man and beasts . These are the souls that sin , and which passe from man to beast , after the opinion of Pythagoras , they held also there were two Gods , a good and an evill ; as the Manichees afterward did . They made Jesus and Christ two distinct persons , and that Christ descended into Iesu● when he was thirty yeers old , and then he wrought miracles . On this Doctrin the Eutychians and Nestorians grounded their Heresies . They would have none to suffer Martyrdom for Christ , who they said conversed on the earth after his Resurrection 18 moneths . This Heresie was much spread in Asia and Egypt about 129 yeers after Christ , and in Spain it flourished after Christ 386 yeers . Out of this Sink , the Valentinians , Manichees , and Priscillianists sucked their poyson . Q. 8. Of what Religion were the Carpocratians ? A. Carpocrates by birth an Alexandrian in Egypt , who flourished about the yeer of Christ 109. in the time of Antoninus Pius , and was contemporary with Saturnius ; this Carpocrates , I say , ta●ght there were two opposite Gods ; that the Law and good works were needlesse to those that had faith : that we could not avoid the rage of evil spirits , but by doing evil , for that was the way to please them . Therefore they gave themselves over to Magick and a Libidinous life . They taught also that Christ was a meer man , and that their master Carpocrates was the better man ; hence sprung up the Samosatenians and Arrians . They said also that Christ was begot as other men , of Ioseph and Mary ; and that onely his soul ascended into Heaven . They held Pythagorean transanimation , but denyed the Resurrection , and that this world was not made by God , but by Satan . Because their disciples should not publish their abominable mysteries , they put a mark by a bodkin on their right Eare. Carpocrates carryed about with him his Punk Marcellina . Q. 9. What was the Religion of Cerinthus , Ebion , and the Nazarites ? A. Cerinthus being a Jew by birth , and circumcised , taught that all Christians ought to be circumcised : He lived in the time of S. Iohn the Apostle , who would not enter into the same Bath with that pernicious Heretick . He spred his Heresie in Domitians time , about 62 yeers after Christ. He held the same impious Tenets that Carpocrates , and taught that it was Iesus who died and rose again , but not Christ. He denyed the Article of life eternal , and taught that the Saints should enjoy in Ierusalem carnall delights for 1000 yeers ; the maintainers of this whimsie afterward were the Origenists , Chiliasts , or Millenaries , and on this Mahomes founded his Paradise . Ebion was a Samaritan by birth , but he would be esteemed a Jew . He lived also in Domitians time . He denyed Christs divinity , and held the necessity of the Ceremonial Law , with Cerinthus : And that the use of flesh was unlawfull , because all flesh was begot of impure generation : The Ebionites , of all the New-Testament admitted only S. Matthews Gospel , because it was written in Hebrew . The Ebionite Heresie did not continue long under the name of Ebion , but under other names , to wit , Sampsei , and Elcesitae . Against these Hereticks S. Iohn , who lived in their time , wrote his Gospel , to prove Christs Divinity ; they rejected S. Pauls Epistles because they refell the Ceremonial Law. As for the Nazarites , or Nazarens , they were before Cerinthus and Ebion , about the end of Nero , 37 yeers after Christ. They were the first that retained circumcision with Baptism , and the ceremonial Law with the Gospel . They were led much with private Revelations and Enthusiasms . They had more Gospels then one ; to wit , the Gospel of Eve , and that which they called the Gospel of perfection . They were much addicted to fables . Noahs wife they called Ouria , which signifieth fire in Chaldee ; she often times set the Ark on fire , which therefore was so many times rebuilt . They make her also the first that imparted to mankinde the knowledge of Angels . Q. 10 What was the Heretical Religion of the Valentinians , Secundians , and Ptolemians ? A. The Valentinians , who from their whimsical knowledge were called Gnosticks , had for their master , Valentinus an Egyptian , who lived in the time of Antoninus Pius Emperor , about a 110 yeers after Christ. He taught that there were 30 Aeones , Ages , or Worlds , who had their beginning from Profundity and Silence ; that being the Male , this the Female . Of the Marriage or Copulation of these two , were begot Vnderstanding and Truth , who brought forth eight Aeones . Of the Vnderstanding and Truth were begot the Word and Life , which produced 10. Aeones . The Word and Life brought forth Man and the Church , and of these were procreated 12. Aeones ; these 8. 10. and 12. joyned together , made up the 30. the last of these 30. being abortive ▪ produced the Heaven , Earth , and Sea. Out of his imperfections were procreated divers evils , as darkness out of his fear , evil spirits out of his ignorance , out of his tears springs and rivers ; and out of his laughter light . They also taught that Christs body was meerly spiritual , and passed through the Virgin , as through a conduit or pipe . Evil was natural ( they said ) to the creature , and therefore they made God the author of evil , which afterward was the doctrine of the Manichees . They held that onely the soul was redeemed , and that there should be no resurrection of the body . Faith ( they taught ) was natural , and consequently salvation , which all did not attain for want of good works ; this was the Pelagian doctrine afterward . They made three sorts of men ; to wit , spiritual , who were saved by faith onely : these they called the sons of Seth ; hence the Sethian Hereticks . The second sort are animal , or natural , who are saved by works , and are of Abel ; hence the Abelites . The third sort are carnal , who cannot be saved ; these are of Cain ; hence the Cainite Hereticks . They eat of things offered to idols ; slighted good works as needlesse , and rejected the old Prophets . Valentinus his chiefe Scholar and Successor was Secundus , whose Disciples called Secundians , changed the name , but retained the Doctrine of Valentinus , permitting all kind of vicious life , in that they held knowledge without good works would bring men to Heaven . Valentinus held that the Aeones were only the effects of the divine minde ; but Secundus said they were true Essences , subsisting by themselves . He added also light and darknesse to the eight principal Aeones , and so made up ten . To Secundus succeeded Ptolomaeus in Valentinus his School . He gave to Bathos , or Profundity , two Wives ; to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is Cogitation ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Will. By the former Wife , Bythus , he procreated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Minde ; and by the other he begot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Truth . Pt●lomaeus also slighted the old Law. Q. 11. Of what opinions were the Marcites , Colarba●● , and Heracleonites ? A. Marcus was a notable Magician , who lived under Antoninus Pius , about 115. years after Christ. His Scholars called themselves Perfect , and bragged that they were more excellent then Peter or Paul. They denyed Christ humanity , & the resurrection of the flesh . They held two contrary beginnings , or Gods ; to wit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Silence ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Speech . From these the Marcionites and Manichees borrowed their two principles . They retained their Aeones of Valentinus , but reduced them to four ; to wit , Silence , Speech , and two unnamed , so in stead of the Christian Trinity , they held a Quaternity . They taught that all men , and every member in mans body , were subject to , and governed by certain letters and characters . They baptized not in the name of the Father , Son , and Holy Ghost ; but in the name of the Father unknown , of Truth the Mother of all , and of him who descended upon Jesus . By Magical words they bragged that they could turn the Sacramental Wine into blood , and bring downe the grace of God from Heaven into the chalice . The Colarbasians , so called from Colarbas , or Colarbasus the author of that Sect , ascribed the life , actions , and event● of man , and all humane affairs to the seven Planets , as authors thereof . They held also but one Person in the Deity , called by different names . They divide Jesus from Christ , as the Nestorians afterward ; and taught that Christ was as a flower compacted and made up of the 30. Aeones . Heracleon , Father of the Heracleonites ▪ lived about 110. years after Christ. These divided the Aeones into good and bad , and held two beginnings , to wit , Profundity and Silence . Profundity they held to be the most ancient of all ; and that of this with Silence , all the other Aeones were procreated . They said that man consisted of a soul , body , and some third substance ; they held it no sin to deny Christ , in danger of life ▪ with the mouth , if so be the heart believed in him . They used in their praye●s Superstitious and Magical words , to drive away Devils . And they thought by anointing their dead with Water , Oyl , and Balsame , to free them from eternal death . Q. 12. Of what Religion were the Ophites , Cainites , and Sethites ? A. These were called also Ophei and Ophiomorphi from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Serpent which they worshipped . This Sect began about the year of Christ 132. They taught that Christ was the Serpent which deceived Eve ; and that he in the form of a Serpent entred the Virgins Womb. In the Eucharist they used to produce a Serpent by inchanting words out of his hole , or rather box , in which they carried him about ; neither did they think that the Sacramental bread was consecrated till that Serpent had first touched it , or tasted thereof ; they denyed also the Resurrection of the flesh , and Christs incarnation . The Caini were so called because they worshipped Cain as the author of much goodnesse to mankind , so they worshipped Esau , Core , Dathan , Abiram and Iudas , who betrayed Christ , saying that he foreknew what happinesse should come to mankind by Christs death , therefore he betrayed him . Some of this Sect were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , resisters of God , for they opposed him what they could in his Laws , therefore rejected the Law of Moses as evil ; and worshipped the wicked Angels , whom they pleased by their evil actions , they taught also that we were evil by nature , and that the creator of the world was an unknown God , and envious to Cain , Esau , and Iudas . The Sethites so called fr●m Seth , Adams Son whom they worshipped , lived most in Egypt . About the same time that the Cainites florished . They thought that Seth was born of a superiour Vertue which they called Mother . She of the chief God brought forth Seth the Father of all the Elect : So they make Seth a part of the Divine substance who came in place of Abel , who by the envy of some Angels stirring up Cain against him , was slain . They prate also that by the cunning of some Angels some of Cains posterity were preserved in the Ark , from the flood which was sent by this great Mother to punish the Cainites for the murthering of Abel . Of this posterity of Cain proceed all wicked men . They denied the Resurrection , and held that the Angels had carnal commerce with women , and of this copulation two men were produced , the one Earthly the other Heavenly being an Hermaphrodite , who was created to Gods image , who as they blasphemously taught is an Hermaphrodite , and so Adam also . They make Christ who was born of the Virgin , to be no other then Seth. Q. 13. What Religion did the Archonticks professe and the Ascothyp●ae ? A. These were the last of the Valentinian Hereticks ; ca●●ed Archontici , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is ; Principalities , these they worshipped as inferior gods , Father of the Angels , and creators of the world ; of Photenia the Mother , were the Angels begot by these Archontes . One Peter an Anachorit , and a Monk of Palestina was author of this Sect , in the time of Constantius the Son of Constantine , about the year of Christ , 308. These spawned anothed Sect , which they called Ascothyptas , because they brake in pieces all the Plate and Vessels used in the Sacrament ; for they rejected the Sacraments of the Church ▪ They despised good works , and gave themselves to all uncleannesse , and slighted the Old Testament , denied the Resurrection , and Sacraments , as is said , thinking it unlawful to represent Spiritual and Heavenly things by corporal and earthly . They thought that the Devil begot Cain and Abel of Eve ; both these sons were Reprobates . And that a man who hath knowledge and saith may be saved , let his life be never so Vitious , and that the devil was the Son of the Jewish , but not of the Christian God. They also affixed to each Heaven or Sphere an angel , as the Peripate●icks did an Intelligence . Q. 14. What was the Religion of Cerdon and Marcion ? A. Cerdon lived about the time of Valentinus the Heretick , under Antoninus Pius Emperor 110 yeers after Christ ; he taught that there were two contrary gods ; the one a god of mercy and pitty , the other of justice and severity , whom he called evil , cruel , and the maker of the world . The former God he called good , and the Father of Christ , and author of the Gospel ; but Moses Law they rejected and the old Testament , as proceeding from the other god , to wit , of justice . The Cerdonians also denyed the Resurrection of the flesh and Humanity of Christ ; Affirming that he was not born of a Virgin , nor suffered but in shew . Marcion , by birth a Paphlagonian neer the Euxin Sea , was Cerdons Scholar , whose opinions he preferred to the Orthodox Religion , out of spleen because his Father Bishop Marcion excommunicated him for Whoredom , and because he could not without true repentance be received again into the Church ; therefore he professed and maintained Cerdons Heresies at Rome , in the time of M. Antoninus Philosophus , 133. years after Christ , but he refined some points , and added to them some of his own phansies . With Cerdon he held two contrary gods , and denied Christs Incarnation of the Virgin , and therefore blotted his Genealogy out of the Gospel , affirming his body to be from heaven , not from the Virgin. He denied that this world , by reason of the Ataxie and Disorder in it , could be the work of the good god . He rejected the Old Testament and the Law , as repugnant to the Gospel ; which is false , for their is no repugnancy . He denied the Resurrection , and taught that Christ by descending into hell , delivered from thence the souls of Cain , Esau , the Sodomites , and other reprobates , translating them into heaven . He condemned the eating of flesh , and the married life ; and renewed baptism upon every grievous fall into sin . If any of the Catechumeni died , some in their name were baptised by the Marcionites . They also baptised and administred the Eucharist in presence of the Catechumeni , against the custom of the Church . They permitted Women also to baptize . They condemned all Wars as unlawfull , and held transanimation with the Pythagoreans . Q. 15. What was the Religion of Apelles , Severus , and Tatianus ? A. Apelles whose scholars were called Apellitae , was Marcions Disciple , and a Syrian by birth . He flourished under Commodus the Emp●ror , about 150. years after Christ. He taught that there was but one chief God , to whom was subordinat a fierie God who appeared to Moses in the bush , who made the world , and gave the Law to the Israelites , and was their God. He gave to Christ a body compacted of the Stary , and Elementary substance , and appeared in the shape onely of man. This body when he ascended , he left behind him , every part thereof ▪ returning to their former principles ; and that Christs spirit is onely in heaven ▪ He rejected the Law and Prophets , and denied the Resurrection . Severus , author of the Severians , was contemporarie with Apelles under Commodus , 156. years after Christ. He used the company of one Philumena a Strumpet and Witch . He taught his disciples to abstain from Wine , as being poyson begot of Satan in the form of a Serpent , with the Earth . The world he said was made by certain Powers of Angels , which he called by divers barbarous names , He hated Women and Marriage , denied the Resurrection , the Old Testament , and Prophets , using in stead of them , certain Apocryphall Books . Tatianus , a bad Scholar of a good Master , Iustin Martyr , was a Mesopotamian by birth , and lived under M. Antoninus Philosophus , 143. years after Christ ; his disciples were called Tatiani from him , and Encratitae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperance or continence , for they abstain from Wine , Flesh , and Marriage . They were called also Hydro-Paristatae , users of Water , for in stead of Wine they made use of Water in the Sacrament . They held that Adam was never restored to mercy after his fall . And that all men the sons of Adam are damned without hope of salvation except the Tatiani . They condemned the Law of Moses , the eating of flesh , and the use of wine , and held Procreation of Children to be the work of Satan ; yet they permitted , though unwilingly , Monogamy , or the marrying once , but never again , they denied that God made male and female , and that Christ was the seed of David . Q. 16. Of what Religion were the Cataphrygians ? A. Montanus disciple to Tatianus who was his contemporary , was author of this Sect , who for a while were from him called Montanists ; but being ashamed of his wicked life , and unhappy end , they were afterward from the Country where he was born , and which was first infected with his heresie , called Cataphrygians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : they were named also Tascodragitae , because they used in praying to thrust their forefingers into their Nostrills , to shew their devotion , and anger for sin . Tascus in their Language , signifieth a long slick , or slaff , and Druggus their Nose , as if you would say Perticonasati , as the interpreter of Epiphanius translates it . They loved to be called Spirituales , because they bragged much of the gifts of the Spirit ; others that were not of their opinion , they called naturual men . This Heresie began about 145. years after Christ , and lasted above 500. years . He had two Strumpets which followed him , to wit Prisca and Maximilla , these forsook their Husbands , pretending zeal to follow Montanus ; whereas indeed they were notorious Whoors : they took upon them to prophesie , and their dictates were held by Montanns as divine oracles , but at last , he and they ▪ for company hanged themselves . He blasphemously held himself not onely to be in a higher measure inspired by the Holy Ghost , then the Apostles were , but also said that he was the very Spirit of God , which in some small measure descended on the Apostles ; he condemned second marriages , and yet allowed Incest . He trusted altogether to Revelations and Enthusiasmes , and not to the Scripture . In the Eucharist , these wretches mingled the Bread with Infants Blood ; they confounded the persons of the Trinity , affirming the Father suffered ; Q. 17. What was the Religion of the Pepuzians , Quintilians , and Artotyrites ? A. These were disciples of the Cataphrygians : Pepuzians were so called from Pepuza a town between Galatia and Cappadocia , where Montanus dwelt , and Quintillians from Quintilla another whorish Prophetesse , and companion to Prisca and Maximilla . They held Peprza to be that new Ierusalem fore told by the Prophets , and mentioned in the Epistle to the Hebrews , and in the Revelatien . In this they said we should enjoy life eternal . They perferred Women before Men , affirming that Christ assumed the form of a Women , not of a Man. And that he was the author of their wicked Tenets . They commended Eve for eating the forbidden fruit , saying that by so doing , she was the author of much happinesse to man. They admitted Woman to Ecclesiastical functions , making Bishops and Priests of them ▪ to preach , and administer the Sacraments . They mingled also the Sacramental Bread with humane Blood. The Artotyritae were so called from offering Bread and Cheefe in the Sacrament in stead of Wine , because our first Parents offered the fruits of the Earth , and of sheep , and because God excepted Abels sacrifice which was the fruits of his sheep , of which Cheese cometh ; therefore they held cheese more acceptable then wine . In other points they were Pepuzians , and differed from them onely in cheese offering ; therefore they were called Artotyritae , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheese . Q. 18. What was the Religion of the Tessarescae Decatitae , or Quarradecimani and of the Alogiani ? A. The former of these were so called from observing Easter on the fourteenth day of the Moon in March , after the manner of the Iewes , and they made Saint Iohn the author of that custome which was observed by the Oriental Churches , till Pope Victor excommunicated them , as Schismaticks , in dissenting from the custome of the Western Church . This controversie fell out about the 165 ▪ year of Christ , Severus then being Emperour , and from the first Original thereof continued 200. years . This Heresie was condemned by the council of Nice , and ordered that Easter should be kept after the manner of the Western Church , which derived their custom from Saint Peter . These Hereticks also denied repentance to those that fell after baptisme ; which was the Novatian Heresie . Alogiani so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the privative , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word , because they denied Christ to be the word , and consequently they denied his divinity , as Ebion and Cerinthus had done before , Samos●tenus , A●●ius , and the Mahumetans afterward . These Alogiani rejected Saint Iohns Gospel and his Apocalypse , as not written by him , but by Cerinthus , which is ridiculous ; for Cerinthus denied Christs Divinity , which Saint John asserteth , in writing , that the Word was God. These Hereticks were named also Berilliani from Berillus a Bishop in Arabia , who taught that Christ was a man , and then became the word of God. The first broacher of this Heresie is thought to be Artemon a profane man , who lived about the time of Severus Emperour 167. years after Christ , from him they were called Artemonit● . Q 19. What was the Religion of the Adamians , Elcesians , and Theodotians ? A. The Adamians or Adamites , so called either from one Adam their author , or from Adam the first man , whose nakednesse they imitate , sprung up shortly after the Gnosticks , and were called Prodiciani from one Prodicus , whom they followed . Of this Sect there be many extant at this day . They held it unlawful for men or women to wear cloathes in their congregation and assemblies , seeing their meetings were the only Paradise on earth , where they were to have life Eternal , and not in Heaven● ; as Adam then in his Paradise , so Christians in theirs should be naken , and nor cloathed with the badges of their sin and shame . They rejected marriages as diabolical ; therefore they used promiscuous copulation in the dark ; they rejected also all prayers to God as needlesse , seeing he knew without us what we wanted . The Elcesei , so called from Elcesae , an impostor ; and Sampsei from a spotted kind of Serpent , which they represented in their changable dispositions , were much addicted to judicial Astrology and Soothsaying . They held two Priests , one below made of the Virgin , a meer man , and one above ; they confound Christ with the Holy Ghost , and sometimes they call him Christs Sister , but in a masculine name , to both which persons they give longitude , latitude , and locality . To water they ascribe a divinity , and so they did to two Whoores , Marthus and Marthana , the dust of whose feet and spittle they worshipped as holy reliques . They had a certaine Apocrypha book , the reading whereof procured remission of ●in ; and they held it no sin to deny Christ in time of persecution . This Heresie began to spread , about 210. years after Christ under Gordian the Emperor . See Origen who writ against it . The Theodocians so called from one Theodo●us , or Theodotion , who lived under Severus Emperour ; 170. years after Christ. He was a Byzantian by birth , and a Tanner by profession , who taught that in times of persecution we may deny Christ , and in so doing , we deny not God , because Christ was meerly man , and that he was begotten of the seed of man. He also added to , and took from the writings of the Evangelists what he pleased . Q 20. What was the Religion of the Melchisedecians , Bardesanists , and Noetians ; A. The former were called Melchisedecians for believing that Melchisedeck was not a man , but a Divine power superiour to Christ , whom they held to be a meer man. One Theodotus Scholar to the former Theodotus the Tanner , was author of this Sect , who lived under Severus about 174. years after Christ. The Bardesanists were so called from one Bardesanes a Syrian who lived under Verus the Emperour , 144. years after Christ. He taught that all things , even God himself , were subject to Fate , or a Stoical necessity , so that he took away all liberty , both from God and man , and that vertue and vice depended on the Stars . He renewed also the whimsies of the Aeones , by which he overthrew Christs divinity , and denied the Resurrection of the flesh . The Noetians , so called from Noetus born in Smyrna , taught that there was but one Person in the Trinity , which was both mortal and immortal , in heaven God , and impatible ; on earth Man , and patible . So they made a Trinity , not of Persons , but of Names and Functions . Noetus also taught , that he was Moses , and that his brother was Aaron . This Heretick was buried with the burial of an Asse , and his city Smyrna was overthrown eight years after he broached his Heresie . He lived about 140. years after Christ , under M. Antoninus , and L. Verus Emperours . Q. 21. Of what Religion were the Valesians , the Cathari , Angelici , and Apostolici ? A. The Valesians so called from one Valens , an Arabian , who out of the doctrine of the Gnosticks or Tatians condemned marriage and procreation . Therefore his Scholars after the example of Origen , gelded themselves , thinking none can enter into heaven but Eunuchs . Whereas the Eunuchs Christ speaks of be such , as by continence subdue the lusts of the flesh ; This Heresie springing under Iulianus Philippus Emperour about the year of Christ 216. The Cathari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called by themselves , as if they were purer then other men , derived most of their Tenets from Novat●s , hence they were named Novatians . This Novatus lived under Decius the Emperour , after Christ 220. years . He was an African born . This Heresie lasted till the time of Arcadius , to wit , 148. years ; they denyed repentance to those who fell after Baptism , they bragged much of their Sanctity and good works . They condemned second Marriages as adulterous . They used rebaptization as the Donatists did afterward . They rejected also Oyl or Chrism in Baptisme . The Angelici were so called from worshipping of Angels ; it seems this Heresie was begun in the Apostles time , who condemneth it ; but had its growth shortly after the Melchisedecians , about the year of Christ 180. The Apostolici were so called from imitating the holinesse of the Apostles ; these were the spawn of the Encratites , about the year of Christ 145. They rejected all married people as uncapable of Heaven , and held that the Apostles perpetually abstained from marriage . They had all things in common , holding those unfit for Heaven who had any thing peculiar to themselves . They denied repentance and reconciliation to those that fell after Baptism . In stead of the Evangelists , they used Apocrypha books , as the Gospel , according to the Egyptians ; the act of Andrew and Thomas . These Hereticks were called also Apotactitae by the Latines , and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from renouncing of the world . Q. 22. What was the Religion of the Sabellians , Originians , and Originists ? A. The Sabellians were indeed all one in opinion with the Noetians , but this name grew more famous then the other ; for Sabellius an African by birth , was a better scholar then Noetus . Sabellianisme began to be known about the year of Christ 224. under the persecution of Valerian . They held there was but one person in the Trintry : whence it followeth that the Father suffered ; therefore they were named Patripassiani . This one Person or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say they , is called by divers names as occasion serves . The Originians were so called from one Origines a Monk , who lived in Egypt and was disciple to Antony . These condemned marriage , extolled concubinat , and yet were enemies to propagation , committing the sin of Onan . They also reject such books of the old and new Testament , as seem to favour marriage . The Origenists or Adamantians wree so called from that famous Origen , who for his constancy in times of persecution , and for his inexhausted labours , was named Adamantïus . His errours began to spred about the year of Christ 247. under Aurelian the Emperour , and continued above 334. years . They were condemned first in the council of Alexandria 200. years after his death ; and again in the fifth generall council of Constantinople under Iustinian the first , they held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Revolution of souls from their estate and condition after death , into the bodies again , to converse in the world ; and so by denying the perpetuity of our future estate , either in heaven or hell , by consequence they denyed the Resurrection of the flesh . They held also that the punishments of the Devils and Reprobates should last only a 1000. years , and then should be saved . They taught that Christ and the holy Ghost do no more see the Father , then we see the Angels ; that the Son is coessential to the Father , but not coeternal ; because , say they , the Father created him , as he did also the holy Spirit . That the soules were created long before this world , and for sinning in Heaven were sent down into their bodies , as into prisons . They did also overthrow the whole historical truth of Scriptures by their allegories . Q. 23. What was the Religion of the Samosatenians , and Photinians ; A. Paulus Samosatenus was so called from Samosata , where he was born , near Euphrates . His Scholars were called Paulinians and Samosatenians , and afterward Photinians , Lucians , and Marcellians , from these new teachers . Their beleef was , that Christ was meerly man , and had no being till his incarnation . This Heresie was taught 60. years before Samosatenus , by Artemon , and was propagated afterward by Photinus , Lucian , and Marcellus , Arrius , and Mahomet . They held that the Godhead dwelt not in Christ bodily , but as in the Prophets of old , by grace and efficacy , and that he was onely the external , not the internal word of God. Therefore they did not baptize in his name ; for which cause the Councel of Nice rejected their baptisme as none , and ordered they should be rebapti● zed , who were baptized by them . This heresie under the name of Samosatenus brake out about 232. years after Christ ; and hath continued in the Eastern parts ever since . The Photinians , so called from Photinus , born in the lesser Galatia , held the same heresie with Samosatenus , and began to propagate it about the year of Christ 323. at Syrmium , where he was Bishop , under Canstantius the Emperor ; and before him , Marcellus his master under Constantine the great , publickly taught it , affirming also that the Trinity was the extention of the divinity , which is dilated into three , and contracted again into one , like wax being contracted , may be dilated by heat . This heresie was much spread under Valens the Arrian Emperor 343. years after Christ. Q. 24. What was the Manichean Religion ? A. Manes a Persian by birth , and a Servant by condition , was Father of the Manichean Sect ; which was the sink of almost all the former heresies , for from the Marcionites they derived their opinion of two Principles , or gods , one good , the other bad . With the Encratites they condemned the eating of flesh , egges , and milk ; they held also with the Anthropomorphites , that God had members , and that he was substantially in every thing , though never so base , as dung and dirt , but was separated from them by Christs comming , and by the Elect , Manichea●s eating of the fruits of the Earth , whose intestins had in them a cleansing and separating vertue . They condemned also the use of wine , as being the gall of the Princes of darknesse . With Marcion also they rejected the Old Testament , and currilated the New , by excluding Christs Genealogies ; and said , that he who gave the Law , was not the true God. They babled also , that there was a great combat between the Princes of darknesse , and of light ; in which , they who held for God , were taken captives , for whose redemption God laboureth still . With the Ophites they held that Christ was the Serpent which deceived our first Parents ; and with divers of the precedent Hereticks , not onely did they deny Christs Divinity , but his Humanity also ; affirming that he fained himself to suffer , die , and rise again ; and that it was the Devil who truly was crucified . With Valentinus they taught that Christs body was fixed to the Stars , and that he redeemed only our souls , not our bodies ; With the former Hereticks , they denyed the Resurrection , and with Pythagoras , held transanimation . With Montanus , Manes held that he was the true Para●let , or comforter , which Christ promised to send . With the Gentiles they worshipped the Sun , Moon , and some Idols . With Anaxago●As , they held the Sun and Moon to be ships ; and taught that one Schacla made Adam and Eve. They make no scruple to swear by the creatures ; they give to every man two contrary souls , which still struggle in him . With the Poets they held that the heaven was supported by the shoulders of one whom they called Laturanius . They make the soul of man , and of a tree , the same in essence , as being both of them a part of God ; with the former hereticks also they condemned marriage , and permitted promiscuous copulation ; and that not for procreation , but for pleasure . They rejected baptisme as needlesse , and condemned alms-giving , or works of charity : they make our will to sin , natural , and not acquired by our fall ; as for sin they make it a substance , communicated from parents to Children ; and not a quality , or affection . These wicked opinions raged in the world 340. years after Manes was excoriated alive for poysonning the Persian Kings Son ; these Hereticks were three Sects ; to wit , Manichees , Catharists , or Puritans ; and Macarii , or blessed . Q. 25. What was the Religion of the Hierarchites , Melitians , and Arrians ? A. The Hierachites , so called from Hieracha , an Egyptian , and a Monk who lived shortly after Origen , under Gallienus , 234. years after Christ , taught that married people could not enjoy heaven ; nor infants , because they cannot merit ; they admitted none into their Church , but those that lived single . They denied that Paradise in which man was created , had any earthly or visible being . They held Melchisedeck to be the Holy Ghost , and denied the Resurrection . The Meletians ( so called from Meletius , a Theban Bishop in Egypt ; who because he was deposed for offering to Idols , in spleen he taught the Novatian Heresie , in denying pardon of sins to those that fell though they repented ) rejected all from their communion , who in time of persecution fell from Christ , though they afterward repented . They used Pharisaical washings , and divers other Judaical ceremonies , and in their humiliations to appease Gods anger with dancing , singing , and gingling of small bells . This Heresie began under Constatine the Emperour 286. years after Christ. The Arrians so called from Arrius a Lybian by birth , and a Presbyter of Alexandria by Profesion , were called also Exoucontji , for saying that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , created of nothing . This heresie brake out under Constantine 290. years after Christ , and over-run a great part of the Christian world . They held Christ to be a creature , and that he had a mans body , but no humane soul , the divinity supplying the room thereof . They held also the holy Ghost a creature , proceeding from a creature , to wit , Christ. The Arrians in their Doxolegier gave glory not to the Father , and to the Son , and to the Holy Ghost , but to the Father by the Son in the Holy Ghost . They rebaptized the Orthodox Christian ; and baptized onely the upper parts to the Novel , thinking the inferiour parts unworthy of baptisme . Q. 26. What was the Religion of the Audians , Semi-arrians , and Macedonians ? A. The Audiani so called from Audaeus a Syrian , who appeared under Valentinian the Emperour 338. yeares after Christ , were named afterwards Anthropormorphytae , for ascribing to God a humane body ; these as afterward the Denatists , forsook the Orthodox Church , because some wicked men were in it . They held darknesse ; fire and water eternal , and the Original of all things . They admitted to the Sacrament all sorts of Christians even such as were profane and impenitent . The Semi-arrians were those who neither would have Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same individual essence with the Father , as the Orthodox Church held ; nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a like essence ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a different Essence , but of a like Will : and so they taught , that Christ was not God in Essence , but in Will only and Operation . This Heresie also held that the Holy Ghost was Christs creature . It began under Constantius the Emperour 330. years after Christ. The chief author thereof was one-eyed Acatius , Bishop of Cesaraea Palestina , successor to Eusebius ; hence they were called Acatiani . The Macedonians , so called from Macedonius , Bishop of Constantinople ; held that the holy Ghost was a creature , and the servant of God , but not God himselfe ; and withal that by the holy Spirit was meant only a power created by God , and communicated to the creatures . This Heresie sprung up , or rather being sprung up long before , was stifly maintained under Constantius , the Son of Constantine 312. years after Christ ; and was condemned in the second Oecumenical councel at Constantinople under Theodosius the great . These Hereticks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against the spirit . Q. 27. Of what Religion were the Aerians , Aetians , or Eunomians , and Apollinarists ? A. The Aerians so called from Aerius the Presbyter , who lived under Valentinian the first 340. years after Christ ; held that there was no differance between a Bishop and a Presbyter , that Bishops could not ordain , that the dead were not to be prayed for ; that there should be no set or anniversary fasts , and with the Encratites , or Apotactitae admitted none to their communion , but such as were continent , and had renounced the world . They were called Syllabici also , as standing captiously upon Words and Syllabies . They are said also to condemn the use of flesh : the Aetians , were called so from Aetius a Deacon whose successor was Eunomius about the year of Christ 331. under the Emperor Constantius ; he was Bishop of Cyzicum whose disciples were called Eunomians , and Anomei for holding that Christ was no way like the Father . They were called also Eudoxiani , Theophron●ani . When they were banished , they lived in holes , and caves , and so were called Troglodytae and Gothici , because this heresie prevailed much among the Goths , by means of Vlphillas their Bishop . These hereticks held that God could be perfectly here comprehended by us , that the Son was neither in power , essence , or will , like the Father , and that the Holy Ghost was created by the Son ; that Christ also assumed onely mans body , but not his soul. They permitted all kind of licentiousnesse , saying that faith without good works could save . The Eunomians did rebaptise the Orthodox professors , and baptised in the name of the Father uncreated , the Son created , and the Holy Ghost created by the Son. The Apollinarists so called from Apollinaris Presbyter in Laodicea , divided Christs humanity in affirming that he assumed mans body and a sensitive soul , but not the reasonable or intellective soul of man , because that was supplied by the divinity ; from this division they were named Dupla●es and Dim●iritae . In stead of the Trinity they acknowledge onely three distinct degrees of power in God : the greatest is the Father , the lesser is the Son , and the laest of all the Holy Ghost . They held that Christs flesh was consubstantial with his divinity , and that he took not his flesh from the Virgin , but brought it from Heaven . They held that Christ had but one will , that mens souls did propagate other souls , that after the Resurrection the ceremonial Law should be kept as before . This heresie brake out 350. years after Christ , under Valens the Emperor . Q. 28. What did the Antidicomarianites , Messalians , and Metangismonites professe ? A. The former of these were so called , because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adversaries to Maries Virginity . Whence they were named Antimaritae , and Helvidians , from Helvidius the author , who lived under Theodosius the great , 355. years after Christ. These held that Mary did not continue a Virgin after Christ was born , but that she was known by Ioseph , whereas she was indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perpetual Virgin. The Messalians were so named from the Caldaicks word Tsalah which signifieth to pray , therefore in Greeke they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer , because they did pray continually ; and Martyriani for worshipping as a Martyr one of their Sect who was killed by a Souldier . They were called also Enthusiastae from their pretended inspirations , and Euphemitae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praises or elogies which they sung to God , and Satanici from worshipping of Satan , whom they held to be the governour of mankind . They held that nothing was required to salvation , but prayer ; therefore they rejected faith , preaching , and sacraments ; and taught that God was visible to our bodily eyes , and that Satan was to be worshipped that he might do no hurt ; they bragged that they could visibly expel Satan , whom they could see come out of the mouth like smoak , and in form of a Sow with her Pigs , into whose place the holy Ghost did visibly succeed . They live idly , and hare working , so that they excommunicate any of their Sect that labour ; they condemn all almes giving , except to those of their own Sect : They allow lying , perjury , and dis●embling in Religion . They slighted the Sacraments , and held that baptism was of no use , but onely for sins past . This heresie prevailed under Valentinian and Valens Emperors , 341. years after Christ. The Metangismonites were so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , transvasation , or putting one vessel , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , into another ; for they held that the Son was in the Father , as a lesser vessel in a bigger ; and so they make the Divine Essence bigger and lesser then it self , they held also that God was corporeal . Q. 29. What was the Religion of the Hermians , Proclianites , and Patricians ? A. The Hermians or Hermogenians , so called from Hermius or Hermogenes an African under Severus the Emperour , 177. years after Christ , are by Saint Austin reckoned the same with the Seleucians . These held that the elements or matter of the world was coeternal with God. That the Angels were made of spirit and fire , and that they were the creators of mens souls . That evil was partly from God , partly from the matter , that Christ in his ascention left his body in the Sunne ; they denied that there was ever any visible Paradise ; that there shall be any Resurrection , and that baptisme by water was to be used . The Proclianites were so called from one Proclus or Proculus , an obscure man , who held the Hermogenian opinions , and withal taught that Christ was not yet come into the flesh . The Patricians were so called from one Patricius whom Danaeus thinks lived under Arcadius the Emperour , 387. years after Christ. These held that not God , but Saran made mans flesh , and that therefore men may lawfully kill themselves to be rid of the flesh ; they admit and reject what books of the Old Testament they please . Q. 30. What did the Ascitae , Pattalorinchitae , Aquarii , and Coluthiani , professe ? A. The Ascitae so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bottle used to carry about Bottles filled with W●ne , and stopped , bragging that they were the new Evangelical Bottles filled with new Wine ; and such they held necessary for all good Christians to carry about ; in this they placed the main of their Religion . These and divers other heresies like Ionas his gourd were quickly up and quickly down . The Pattalorinchitae were so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a staff or stick , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nose , for they used to thrust their fingers into their Nose and Mouth , to hinder them from speaking ; for they place● all their Religion in silence . Hence they were called Silentiarii . The Aquarii were so called from 〈◊〉 water , because in stead of pure Wine , they offered Water in the Sacrament . These were the spawn of the Severians , Encratites , and Helcesaites . The Coluthiani were so called from Coluthus , Presbyter of Alexandria , and coetanial with Arrius , under Constantine , 290. years after Christ. Their opinion was , that God could not be the author of punishment , because it is evil ; whereas Amos the Prophet shews the contrary , that their is no evil in the City , which the Lord hath not done ; Amos 3. 6. and in Isay , the Lord formeth the Light and Darknesse , making peace , and creating evil , Is. 45. 7. Q. 31. What were the Religious Tenets of the Floriani ; Aeternales , and Nudipedales ? A. The Floriani were so called from Florinus , or Florianus a Roman Presbyter , who lived under Commodus the Emperor , 153. years after Christ. These hereticks were spawned by the Valentinians , whose Doctrines concerning the ●●ones , and other of their Tenets they maintained , and withall , that God made evil and sin ; whereas Moses tells us that all things which he made were very good . They retained also the Jewish manner of keeping Easter , and their other Ceremonies . Aeternales from the opinion of the worlds eternity ; for they held there should be no change after the Resurrection , but that the world should continue as it is now . This heresie in Philaster and Austin hath neither name , nor author . The Nudipedales were those who placed all Religion in going bare foot ; because Moses and Ieshua are commanded to pull off their shoes , and Isay to walk bare-foot ; whereas these were Extraordinary , and peculiar precepts , and signs of particular things , not enjoyned to be iitated . Q. 32. What was the Religion of the Donatists , Priscillianists , the Rhetorians , and the Feri ? A. The Donatists , so called from Donatus a Numidian , who because Cecilian was preferred before him to the Bishoprick of Carthage , accused him and all the Bishops that ordained him to be Traditores , that is , such as had delivered the Bibles to be burned by Idolaters under the persecution of Maximinus : though this accusation was found false , yet Donatus persisted obstinate , and separated himself , and congregation from all others , accounting that no Church where any spot or infirmity was to be found ; and that such a pure church was onely to be found among the Donatists , and yet they would have no man to be forced , or urged to a godly life , but must be le●t to himself , which was to open a Gap to all impurity , they did also flight the magistracy , and would not suffer them to punish hereticks . They held the efficacy of the Sacraments to depend upon the dignity of the Minister , and not on the Spirit of God ; they rebaptized also the Orthodox Christians as if their baptis●n had been no baptism . They held it no sin to kill themselves rather then to fall into the hands of the Magistrate ; and so they made no scruple to kill others that were not of their faith , when they found any advantage . They used certarn magical purifications , and bragged much of Enthusiasms and Revelations . They also with the Arrians made the Son lesse then the Father , and the Holy Ghost then the Son. This herefie was divided into divers schismes , the chief whereof were the Circumcellions so called from their Cells and Cottages in which they lived , to shew their austerity ; these made no bones to murther all they met , that were not of their Religion , so that they were more dangerous then High-way Robbers . The Donatists were named also Parmenianists from Parmenianus one of Donatus his disciples . At Rome , they were named Campates from the Camp , or Field , and Montenses from the Hill where they used to hide themselves . The Priscillianists were so named from Priscillianus a Spaniard , who under Gratian the Emperor , spread his heresie first in Spain , 348. years after Christ. From thence like a canker it run through all the West : his heresie was made up of former heresies ; for with the Manicnes he held that the world was made by an evil god . With the Sabellians he confounded the persons of the Trinity ; with the Origenists , he taught that mens souls were made before their bodies in some receptacle of Heaven ; and with the Manichees , that they were parcels of the Divine Essence . With Astrologers they held that all humane events depended on the Stars ; and with the Stoicks that we sin necessarily , and coactively . With the Gnosticks they condemned marriage ; with the Encratites , the eating of flesh ; with the Audians they allowed lying , and perjury in matters of Religion ; and with the G●osticks they rejected the ancient Prophets as fanatical and ignorant of the will of God. The Rhetorians so called from one Rhetorius , held the same Tenet , which the Mahumetans do at this day , namely that every man shall be saved by the Religion he professeth , and that therefore no Religion should be forced , but men should be left to their own choice , and will. The Feri or wild Hereticks were such as held it unlawful to eat or converse with men ; therefore they held none should be saved , but such as lived alone : They taught also that the holy Ghost was a creature . Q. 33. What were the Theopaschitae , Trithei●ae , Aquei● Mel●●onii , Ophei , Tertullii , Liberatores , and Nativitarii ? A. The Theopaschites , held that the divinity of Christ suffered as if there had been in him but one nature , because one person . The Tritheits divided the Essence of God into three parts ; the one they called the Father , the other the Son , and the third the Holy Ghost ; as though either of the persons had not bin perfectly God. The Aquei held that the water was not created but coeternal with God ; this heresie was culled out of the Hermagenian and Audian Tenets . The Melitonii so named from one Melito , taught that not the soul , but the body of man was made after Gods Image , and so with the Anthropomorphites they made God corporeal . The Ophei , so called from one Opheus , held there were innumerable worlds . The Tertullii , from one Tertullus , taught that the souls of wicked men should be converted into Devils , and Savage Beasts . Li●eratores , are those who taught that Christ by his descending into Hell , did set at liberty all wicked that then be●eved in him . Nativitarji , were such as taught that Christs Divine Nativity had a beginning , because it is written , Psal. 2. [ Thou art my Son , this day have I begotten thee ] so they acknowledged the Eternity of his Essence , but not of his Filiation . These were but branches of former Heresies , broached by obscure or unknown authors , and of short continuance . Q. 34. What were the Luciferians , Jovinianists , and Arbicks . ? A. Luciferians , so called from Lucifer Bishop of Caralitanum in Sardinia , who lived under Iul●an the Apostate , 333. years after Christ , taught with the Cerinthians , and Marcionites , that this world was made by the Devil . That mens souls were corporeal , and had their being by propagation or traduction . They denyed to the Clergy that fell , any place for repentance , or reconciliation ; neither did they restore Bishops or inferious Clerks to their Dignities , if they fel into Heresie , though they afterward repented . This was the Doctrine of the old Nova●ians , and Meletians ; these Luciferians were named also Homonymians , for using the word flesh ambiguously in their dispurations . The Iovinianists were so called from Iovinian a Roman , who lived under Jovinian the Emperour , 335. years after Christ. These held with the Stoicks that all sins were equal ; that after baptisme we could not sin : that fasting was needlesse . that Virginity was not better then the married life , and that the blessed Virgin in bearing Christ lost her Virginity . The Arabicks , were so named from Arabia , the countrey where this heresie was broached and maintained , under Philip the Emperour , 217. years after Christ ; they held that mens soules died with their bodies , and that both in the last day should rise again : From this heresie they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , mortal soules ; not much different from them are the Psychopanuychitae of this age , who make the soul sleep in the Grave with the body till the Resurrection . Q. 35. What were the Collyridians , Paterniani , Tertullianists , and Abelonitae ? A. The Collyridians were hatched also in Arabia , and so named from a kinde of Cakes or Buns , which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; these Cakes they presented every year with great ceremony to a certain Maid fit●ng in a chair of State , and covered with a vail , ●n honour of the Virgin Ma●y : these flourished under Theo●osius the great , 357. years after Christ. Paterniani . so called from one Paternus an obscure fellow , were named also Venu●iani from Venus , which by their venereal actions they honoured more then God , These held that all the lower parts of mans body , from the Navel downward , were made by the Devil ; and therefore they gave themselves to all lasciviousnesse and uncleannesse , therefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; deriders of good manners and honesty . The Tertullianists . were so called from that famous Lawyer and Divine Ter●ullian , who lived under Severus the Emperour , about 170 years after Christ. He being excommunicated by the Roman Clergy for a Montanist , fell unto these heretical opinio●s ; to wit , that God was corporeal , but without delineation of members ; that mens souls were not onely corporeal , but also distinguished into members , and had corporeal dimensions , and did encrease and decrease with the body ; and that the soul had its Original by propagation or traduction . He held also that the souls of wicked men after death were converted into Devils ; that the Virgin Mary , ● after Christs birth , did marry once , and with the Catap●rygian , he bragged much of the Paraclet or Spirit , which they said was poured on them in a greater measure , then on the Apostles . He condemned all use of arms and wars among Christians ; and with the M●ntanists , rejected second marriages , as no better then adultery . The Abelonitae were so called from Abeo , Adams Son ; these taught that Abel was married , but had no carnal commerce with his Wife , because there is no mention made of his Children , as there is of Cains and Seths . For this cause these Abclites did marry Wives , but not use them as Wives for propagation , for ●●ar of Original sin , whereof they would not be authors ; therefore they condemned copulation , as a work of the flesh , and altogether Satanical . But for the conservation of their Sect , they used to adopt other mens Children . This heresie sprung up under Arcadius the Emperout , 370. yeares after Christ , in the Terriroties of Hippo , where Saint Austin was Bishop . This heresie lasted not long . Q. 36. What Tenets in Religion held the Pelagians , Praedestinati , and Timotheans ? A. The Pelagians were so called from Pelagius a Brittain by birth , and a Monk at Rome , afterward a Presbyter , under Theod●sius the yonger , 382. years after Christ. They were named also Caelestiani from Caelestius one of Pelagius his scholars . These taught that death was not the wages of sin , but that Adam should have died , though he had not sinned . That Adams sin was hurtful onely to himselfe , and not to his posterity ; that concupiscence was no sin , that Infants did not draw original sin from their Parents , that infants might be saved without baptisme , that they should have life eternal , but out of the Kingdom of God ; that man after the fall had the free will to do good , and ascribed no more to grace , but that by it we had our nature , and that by our good works wee obtaine grace ; they rejected the Doctrine of predestination , perhaps because the Hereticks called Praedestinati , made Predestination a cloak for all wickednesse , security and desperation ; for they taught that the Predestinate might sinne securely , for he could not be damned ; and that such as were not predestinate , should never be saved , though their life were never so holy . This heresie was not long before Pelagianisme , and is the same with that of the Libertins . The Timotheans , so called from Timotheus Aelurus ; ( that is , the Ca● , from his bad conditions ) sprung up under Zeno the Greek Emperour , 447. years after Christ. These taught that the two natures of Christ were so mixed in the Virgins Womb , that they ceased to be what they were before , and became a third substance made up of both , as a mixed body is made up of the Elements , which lose their names and forms in the mixtion . These Hereticks afterward lost the name of Timotheans from Timotheus their Author , Bishop of Alexandria , and were called Monothelites and Monophysites from ascribing onely one will , and one nature to Christ. Of the Pelagians see Austin , and the other Fathers who have written against them . Q. 37. What was the Religion of the Nestorians , Eutychians , and of those Sects which sprung out of them ? A. The Nestorians were so called from Nestorius Patriarch of Constantinople , who broached his Heresie under Theodosius the younger , 400 years after Christ. He taught that in Christ were two distinct persons , to wit , the Son of God , and the Son of Mary ; that the Son of God in Christs baptisme descended into the Son of Mary , and dwelt there , as a lodger doth in a house ; therefore he would not call the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of Christ. Besides he made the humanity of Christ equal with his divinity , aad so confounded their properties and operations . This Heresie was but the spawn of some former Heresies , chiefly of Manicheisine and Arrianiame . It was condemned in the Councel of Ep●esus under Theodosius the younger , in which Cyrill Bishop of Alexandria was President● and the author Nestorius was deposed and banished , where his blasphemous tongue was eat out with Wormes , and his body with Core and his seditious complices swallowed up by the Earth . The Eutychians so named from Eu●yches Archimandrite or Abbot of Constantinopie , who lived in the latter end of Theodosius the younger , held opinions quite contrary to Nestorius , to wit , that Christ before the Union , had two distinct natures , but after the Union only one , to wit , the Divinity which swallowed up the Humanity , and so they confounded the property of the two natures , affirming that the Divine nature suffered and died ; and that God the Word , did not take from the Virgin Humane nature . This heresie was first condemned in a Provincial Synod at Constantinople ; then it was set up again by Dioscurus Bishop of Alexandria , in the theevish Councel of Ephesus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and at last condemned by the generall Councel of Chalcedon under Marcian the Emperour . From the Eutychians sprung up the Acephal● , or headlesse Hereticks , so called because they had neither Bishop , Priest , nor Sac●ament amongst them ; these held that in Christ were two natures , which notwithstanding they confounded , as they did also the properties , saying that the humanity lost it selfe and properties , being swallowed up by the divinity , as a drop of Vineger is lost in the Sea. Severus Bishop of Alexandria was author of this Sect , under Anastasius Emperour , 462. yeares after Christ. They were called also Theodosians from Theodosius their chiefe Patron , and Bishop of Alexandria . 2. The Monophysites were all one with the Eutychians , differing onely in name . 3. The Agnoetae , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorance , becaus● they held that Christs Divinity , which with them onely remained after the Union , was ignoranT of the day of judgement , and where Lazarus after his death was laied . This heresie was revived by Theodosius Bishop of Alexandria , under Mauritius the Emperour , 572. yeares after Christ. 4. The Iacobites so called from Iacobus the Syrian , held the same opinions that the Eutychians ; and scoffed the Christians with the name of Me●chites , because they followed the Emperour in their Faith. These under Ph●cas the Emperour drew all Syria into their Heresie , 575. yeares after Christ. 5. The Armenians so named from Armenia , insected with that Heresie , held that Christ took not a humane body from the Virgin , but that it was immortall from the first minute of its Conception ; hence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they againe in s●orn called the Orthodox Christians Manicheans and Phantas●asts ; these held a Quaternity of Persons , and that the Divinity suffered ; and kept their Easter after the Jewish manner . They sprung up under Phocas the Emperour , 577. yeares after Christ. 6. The Monothelites in words held there were two natures in Christ , but in effect denyed them , by giving him one Will onely . All these branches of Eutychianisme were condemned by the fifth General Councel held at Constantinople under Iustinian the first , who confirmed the councel of Chalcedon , to which these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or doubting Hereticks ( for so they called themselves ) would not subscribe . At last sprung up Mahumetanisme , 589. years after Christ. Of which we have spokeh already . Of all these see Isidor , Theodoret , Evagrius , Nicephorus , S●erates , Sozomen , and others . The Contents of the Eighth Section . Of the opinions in Religion held the seventh Centur● . ● The opinions of the eighth Century . 3. The Tenets of the ninth and tenth Centuries . 4. The opinions of the eleventh and twelfth Centuries . 5. Of the Albigenses 〈◊〉 other Sects in the twelfth Century . 6. The ●spans● thirteenth Century . 7. The Sects of the fourte●●th Century . 8. Of the Wicklevites . 9. The 〈◊〉 of the fifteenth Century . 10. The opinions of the 〈◊〉 Century , to wit , of Luther and others . 11. of 〈◊〉 sprung cut of Luther anisme . 12. Of Protestants . 〈◊〉 Of the other opinions held this Century . 14. The 〈◊〉 beads of Calvins Doctrine . 15. Of other opinions ●eld this age . 16. of divers other opinions in this age ▪ 〈◊〉 and the causes of this variety , and confusion in the Church . SECT . VIII . Quest. WHereas we have had a view of the different Heresies in Christian Religion , the first 600. years after Christ ; now let us know what were the chief opinions and authors thereof in the 〈◊〉 Century ? A. The Heicetae professed a Monastical life ▪ but 〈◊〉 taught that the service of God consisted in holy ●ances and singing with the Nuns , after the example of Moses and Miriam , Exod. 15. upon the overthrow of P●●roh in the Red Sea. Gnosimachi were haters and 〈◊〉 of all learning , or Book knowledge ; teaching that God required nothing from us , but a good life . Of these we have too many in this age . But Christ tells us that Life 〈◊〉 consists in knowledge : And God complaineth by the Prop●et , that his people perish for want of knowledge : So Christ sheweth that destruction fell on Jerusalem , because she knew not her day ; and the Lord complained that his 〈◊〉 had lesse knowledge then the Oxe or the Asse . Therefore 〈…〉 given Lips to the Priest , to preserve knowledge , a●d Christ by his knowledge hath justified many , saith the Prophet ▪ The Armenii taught that the holy Ghost proceeded onely from the Father , and not from the Son. Tha● Christ rose from the dead on the Sabbath day ; whereas the Scripture tells us plainly , that he arose the third day . They observed also the Jewish sacrifices . They 〈◊〉 first ●o baptise the Crosse , then to worship it . They taught it was not man that sinned , but Satan by tempting ●im : and that man had not propagated by carnal 〈…〉 , if he had not sinned . They denyed Original sin , and held that all who died before Christ , were 〈◊〉 for Adam's sin . They ascribed no efficacy to the ●acraments , and yet held baptism absolutely necessary . They placed the Children of unbaptized Infants , if they were of faithful Parents , in earthly Paradise ; if o● unfaithful , in hell . They never baptised without 〈◊〉 the Eucharist . They held baptism without 〈◊〉 ineffectual , they used rebaptization . They permi●red the husband to dissolve Matrimony when he pleased , and denied prayers for the dead , and the eternity of hell fire . And that the souls were not in blisse till the Resurrection . And taught that then there should be no wonen at all , but that they should be converted into men . Chazinzarii were so called from Chaz●s , which in their language signifieth the crosse ; for ●●ey taught that the crosse onely was to be wor●●●pped ▪ therefore they were named Staurolatrae , or cr●ss-worshippers . They prosessed also Nestorianism . The T●●etopsychitae held that the souls died with the bodies . Theocatagnostae were such as reprehended some o● Gods actions and words . Ethnophrones were Paganising Christians , who with Christianity taught Gentile supers●ition . The Lampeti●ns so called from Lampetius their author , taught that there should be no distinction of Garments among religious men . They condemned also all Vows . The Maronits so named from one Maron , held with Eutyches , Dicscorus , and the Aceph●●● that Christ had but one nature and will ; these were afterward reconciled to the Church of Rome . Q 2. What opinions were held in Religion within the eighth Century ? A. Agonyclitae held that it was superstition 〈◊〉 prayer to bowe the knees , or prostrate the body : therefore they used to pray standing . The Ic●nocla●●● , or Iconoma●hi taught that it was Idolatry to have ●mages in Temples . The Alde●ertins , so called from Alde●●rtus a French man their author , beleeved that he had holy reliques brought to him by an Angel , from the farthest part of the world . They equalled him with the Apostles ; and rejected Pilgrimages to Rome ; they h●ld that his haires and nailes were as well to be wo●shipped , as the reliques of Saint Peter ; they beleeved that he knew their sins , and could forgive them without confession ▪ The Albanenses held that all Oaths were unlawful , that there was no original sin , nor any efficacy in the Sacraments , nor any use of extream u●ction , nor of confession , nor of excommunication ; that the Sacraments lost their efficacy , if given by ●●cked Priests ; that there was no free will ; some 〈◊〉 that they held transanimation , and the eternity of the world , and that God did not forsee evil . That there should be no Resurrection , nor generall judgment , nor ●ell . Q. 3. What were the opinions held in the ●inth and tenth Centuries ? A. Cladius Bishop of Taurinum , condenmed Pilgmages , Images , Invocation of Saints , and taught that baptism without the sign of the Crosse , was no●●●●tism . One Gadescalcus whom some say was a French man , held the heresie of the Praedestinati , and that God ●ould not have all men to be saved ; and consequently that Christ died not for all . Photius a Grecian ●●nied the Procession of the holy Ghost from the Son , and held that there was no reward for the good or b●d , till the general judgement ; that there was no purgato●y ; he condemned second marriages , and prayers for the dead ; he held it no sin to hurt an enemy , even with lying and perjury . Fornication with him was no sin , he dissolved marriages at pleasure . He maintained usury , sacri●●dge , and rebaptization ; and taught that Children were not to be baptized till the eighth day . He gave the E●charist to Infants , the cup to the Lai●y ; denyed extre●●●nction ; and administred the Sacrament in Leav●●ed Bread. Iohonnes Scotus a Benedictine Monk , and S●hloar of Becie ( not Duns Scotus subtilis ) held that in the Eucharist was onely the figure of Christs body . Bertramus a Presbyter taught that the body of Christ which is in the Eucharist , was not the same who was born of the Virgin. The same opinions were mai●tained by some in the tenth ●enturie . Q. 4. What were thē opinions of the eleventh and twelfth Cent●ries ? A. ●erengarius Archdeacon of Anjou , taught that 〈◊〉 body was not corporally , but figuratively in the Sacrament : Horibert and Lisoius in France , taught Ma●icheism . The Simoniacks held it lawful to buy and fell Church preferments . The Reordinantes , would admit no Simoniack Priests till they were reordained . At Milla● a new Sect of Nicolaitans brake out , reaching the necessity of promiscuous Copulation . Sabellianism 〈◊〉 out also this age . In the twelfth Century , mar●●●us of Padua taught that the Pope was not Christs successor : that he was subject to the Emperor : that there was no difference between Bishops and Priests , and taht Church-men should not enjoy temporal estates . The Bongomilii , whose author was one Basti , a Physi●ian renewed the heresies of Arrius , the Anthropomorphites , and the Manichees ▪ They rejected the Books o● Moses , made God with a humane shape , taught that the world was made by evil Angels , and that Micha●l 〈◊〉 Arch-angel was incarnate . They condemned Image worship , and despised the crosse , because Christ died on it . They held the churches baptism to be the baptism of Iohn , but their own to be the true baptism of Christ : they slighted the Church Liturgy , and taught there was no other Resurrection , but from sin by repentance : they held also that men might dissemble in Religion . At Antwerp one Taudenius or Tanchelinus , being a Lay-man , under took a Reformation● teaching that men were justified , and saved by faith onely ; that there was no difference between Priests and Lay-men ; that the Eucharist was of no use ; and that promiscuous copulation was lawful . The Petrobruss●ans so called from Peter de Bruis of Antwerp , held that baptism was needlesse to Infants ; and likewise churches were uselesse , that crosses should be broken , that Christ was not really in the Eucharist , and that prayers for the dead were fruitlesse . One Peter Aballard taught that God was of a compounded Essence , that he was not the author of all goodnesse ; that he was not onely eternal ; that the Angels helped him to create the world ; that power was the property of the Father , Wisdom of the Son , Goodnesse of the holy Spir●● . He denied that Christ took our flesh to save sinners , or that the feare of God was in him ; he said that the holy Ghost was the soul of the world , that man had no 〈◊〉 will ; that all things , even God himselfe , were subject to necessity , that the Saints do not see , God , that in the life to come there should be no feare of God , and that wee are in matters of faith to be directed by our reason . His chief disciple was Arnoldus Brixienfis , who denied also temporalties to the Clergy . Gilbert Porr●●anus Bishop of Poytires , taught that the Divine Essen●● was not God , that the Proprieties and Persons in the Trinity were not the same ; that the Divinity was not incarnate in the Son. He rejected also merits , and lessened the efficacy of baptism . The Henricians so called from one Henry of Tholouse a Monk , and somented by Henry the Emperor , taught the same Doctrines that Peter de Bruis did , and withal that the church musick was a mocking of God. The Patareni taught ●lso the same things . The Apostolici so named from saying they were Apostles immediatly sent from God , despised marriage , all meats made of Milk ; the baptising of Infants , purgatory , prayers for the dead , invocation of Saints , and all Oaths . They held themselves to be the onely true Church . One Eudon gave himself out to be the judge of the quick and dead . The Adamites started up again in Bohemia . The Waldenses so called from Waldo of Lions , who having distributed his wealth , professed poverty ; he rejected images , prayers to Saints , Holy days , Churches , Oyl in Baptisme , confirmation ▪ the Ave Mary , au●icular confession , indulgences , purgator : prayers for the dead , obedience to Prelates , distinction of Bishop and Priest , Church Canons , merit , religious orders , extream unction , miracles , exorcisms , Church musick , canonical hours , and divers other Tene●● of the Church of Rome . They held that Lay-men might preach , and consecrate the Bread , and that all ground was alike holy . They rejected all prayers except the Lords prayer , and held that the Eucharist consecrated on the Friday had more efficacy then on any other day . That Priests and Deacons falling into sin , lost their power in consecrating , and Magistrates in governing if they fel. That the Clergy should possesse no tempor●lties ; that the Church failed in Pope Sylvesters time . They rejected the Apostles creed and all oaths ; but ●ermitted promiscuous copulation ; and taught 〈…〉 man ought to suffer death , by the sentence of any Judge . Q. 5 What were the Albigenses , and what other Sects were there in this twelfth Century ? A. These not long after the Waldenses , swarmed in the Province of Tolouse , and were overthrown by Simon Earl of Montferrat ; these taught that they were not bound to make prosession of their faith ; they denyed p●rgatory , prayers for the dead , the real presence , private confession , images , bells in Churches , and condemned the eating of flesh , egges and milk . The Romish writers affirm that they held two Gods ; that our bodies were made by Satan , that the Scriptures were erroneous , all oaths unlawful , and Baptisme needlesse . They rejected the old Testament and marriage , and prayers in the Church ; they held there were two Christs , a good born in an unknown Land , and a bad born in Bethlehem of Iudea . That God had two Wives , of which he begot Sons and Daughters , and more such stu●● , as may be seen in the above named authors : The Cor●erij held the Petrobrussian Tenets , and withall that the Virgin Mary was an Angel : that Christs body was not glorified in Heaven , but did putrifie as other dead bodies , and so should remain after the day of judgement● They taught also that the souls should not be glorified till the Resurrection . Ioachimus Abbas taught that in the Trinity , the Essence generated the Essence , which opinion was condemned in the general Councel of Lateran , under Innocent the third : not long after started up Petrus Iohannis , who maintained the errour of Ioachimus , and withal taught that the reasonable soul was not the form of man ; that the Apostles preached the Gospel after the literal , not after the spiritual sense ; that grace was not conferred in baptisme ; that Christs side was pierced with a Lance whilest he was yet alive , which is directly against the words of Saint Iohn ; therefore this opinion was condemned in the councel of Vienna ; he held also Rome to be Babylon , and the Pope to be Antichrist . Q. 6. What opinions in Religion were professed the ●●●teenth Century ? A. Almaricus a Doctor in Paris , taught that if Ad●m had not sinned , there had been no procreation , nor distinction of Sex. This was condemned in the councel of Lateran , under Innocent the third . He held that the Saints do no wayes see God in himselfe , but in his creatures . He denyed the Resurrection , Paradise , and Hell , also the real presence , invocation of Saints , Images , and Altars . He said that in the Divine minde might be created Ideas . He transformed the mind of a ●ontemplative man , into the Essence of God ; and taught that charity made sin to be no sin ▪ David Dinantius taught that the first Matter was God , which was to make God a part , and the meanest part of all his creatures . Gulielmus de sancto amore , taught that no Monks ought to live by alms , but by their own labours , and that voluntary poverty was unlawful ; the same doctrine was taught by Desider●us Longobardus affirming it a pernicious opinion that men should leaue all for Christ. Raymundus Lullius taught that in God were different Essences , that God the Father was before the Son ; that the holy Ghost was conceived of the Father and the Son , 〈◊〉 the Doctrine of the Church is that he proceeds from the Father and the Son ; not by way of Generation or Conception ▪ but of Eternal and Spiritual dilection , he also taught that it was injustice to punish any man for opinions in Religion or Heresie . The Whippers taught that whipping of themselves with rods full of knots and sharp pricks did more exp●●te and abolish sin , then confession ; that this their voluntary whipping was before Martyrdom , which was inflicted by outward force : that now there was no use of the Gospel , nor of the Baptisme of Water , sith the Baptisme of Blood was better ; that holy water was ●●●ies●e ; that no man could be saved who did 〈…〉 himselfe . They also held perjury lawful . The 〈◊〉 whose author was one Hermannus Italus held community of Wives lawful ; which Doctrine they put in practise , at their meetings to pray ; then putting out their l●ghts , ●hey used promisc●ous copnlation : and the children born of such commixtion they put to death . They taught that all things amongst Christians should be in common ; that Magistracy did not consist with Christianity , and that the Saints did not see God till the day of judgement . Gerardus Sagarellus of Parma , whose Disciples were named Pseud●-apostoli , that is , false Apostles , because they bragged that they did imit●te the Apostles poverty , therefore they would not take or keep money , or reserve any thing for the next day ; he taught that to make vows , or to swear at all , was unlawful ; that marriages might be dissolved by such as would embrace their Religion ; and that they were the onely Christians ; they were enemies to Tythes , and to Churches , which for prayer they accounted no better then Hogs Styes . Q. 7 , What were the opinions in Religion the feurteenth Century ? A. The Beguardi who professed a Monastical life , taught that we might attaine to as much perfection and beatitude in this life , as in Heaven ; that all intellectual natures were blessed in themselves , not in God , that it was a sin to kisse a Woman , but not to lie with her ; because nature inclined to this ▪ but not to that . That perfect and spiritual men were freed from obedience to superiours , from fasting , praying , and good works , and that such men could not sin , nor encrease in grace , being perfect already . They would have no reverence to be used in the Eucharist , nor at all to receive it , for that did argue imperfection . The Beguinae professed the same Tenets , and withal were against vows and voluntary poverty . The Beguini taught that wealth consisted not with Evangelical perfection , and therefore blamed Pope Iohn 22 , for permitting the Franciscans to have corn in their barns , and wine in their cellars . They held that the state of Minorites was more perfect then that of Bishops ; that they were not bound to give an account of their faith when they were demanded by the Inquisitors ; and that the Pope had no power to dispense with Vows . The Lolhards , so called from Walter Lolhard their author , held that Lucifer was injuriously thrust out of Heaven ; that Michael and the blessed Angels should be punished eternally ; that Lucifer should be saved ; that the blessed Virgin lost her Virginity after Christs birth ; and that God did neither see , nor would punish sins committed under ground ; therefore they gave themselves to all uncleannesse in their vaults and caves . Richardus Armacanus taught that voluntary poverty was unlawful ; and that priests could blesse , and confer orders as well as Bishops ! One Ianovesi●s taught , that in the year ●●60 . on Whitsunday , Antichrist would come , who should pervert all Christians , and should mark them in their Hands and Foreheads , and then should be damned eternally : and that all Iewes , Saracens , and Infidels , who were seduced by Antichrist , should after his destruction be converted to Christ , but not the Christians that fell off from Christ. The Turelupini taught that we should not be ashamed of those members we have from nature ; and so , like the Cynicks , they gave themselves openly to all uncleannesse ; they held also , that we were not to pray with our voice , but with the heart onely . Q. 8. What were the Tenets of the Wicklevits who lived in this Centurie ? A. They were so called from Iohn Wickliffe an Englishman , and taught that the substance of bread and wine remained in the Sacrament ; that neither Priest nor Bishop , remaining in any mortal sin could consecrate , or ordain ; that the Mass had no ground in Scripture ; that outward confession was needlesse where there was true contrition ; that a wicked Pope had no power over the faithful ; that Clergy-men should have no possessions ; that none should be excommunicate by the Church , but he who is first excommunicate by God ; that the Prelate who excommunicates a Clerk appealing to the King , is a traitor● and so is he that being excommunicate , refuseth to hear , or to preach ; that Deacons and Priests may preach without authority of the Bishop ; that the King might invade the Churches Revenues ; that the people may punish their Kings ; that the Laity may detain or take away the Tyt●es ; that special prayers for any man were of no more force then general ; that religious orders were unlawful , and that such should labour with their hands ; that it was a sin in Constantine , and others , to enrich the Church ; that the Church of Rome was Satans Syn●gogue ; they rejected also the Popes election by Cardinals , Indulgences , decretal Epistles , the Popes excommunications , and his supremacy ; they held also that Austin , Benet , and Bernard were damned for instituting religious orders ; that God ought to obey the Devil ; that he who gives almes to Monasteries should be excommunicate : that they are Simoniacks who pray for their Parents or Benefactors : that Bishops reserved to themselves the power of Ordination , Confirmation , and Consecration for lucres sake : that Universities , Degrees and Schools of Learning were hurtfull to the Church . These , and such like Tenets of Wickliff are let down in the Councel of Constance , where they were condemned . Other opinions are fathered upon him : to wit , that man had no free will : that the sins of the Predestinate were venial , but of the Reprobate , all mortal ; that the Saints were not to be invocated , nor their reliques kept , nor the Crosse to be worshipped , nor images to be placed in Churches : they rejected also Vows , Canonical hours . Church-Musick ; Fasting , Baptizing of Infants , Benedictions , Chrism , and Episcopacy . He held also that the Brother and sister might marry , that every crea●ure may ●e called God , because its perfection is in God. Q. 9. What opinions were taught the fifteenth Century . A. Iohn Hus of Bohemia publickly maintained the Doctrine of Waldus and Wickliffe , and withal taught that Saint Peter was never head of the Church , that the Church is onely of the predestinate : that Saint Paul , when he was a persecutor , was not a member of Satan ; that the Divinity and the Humanity made up one Christ , whereas the personal union consisted indeed , not between the two Natures , but between the Person of the Word and the Humane Nature : That the Pope was subject to Cesar : that the Pope was not Head of the Church , nor Vicar of Christ , nor successor of Peter : that Bishops were murtherers , in delivering over to the secular power such as did not obey them ; that canonical obedience was a humane invention ; that Priests , though excommunicate , ought to preach : that Excommunications , Suspensions and Interdicts , were invented to maintain the Clergies pride . These , and such like points did he defend , for which he was condemned in the councel of Constance . These same opinions were maintained by Hierom of Prague , for which also he was by the same Councel condemned the next year . One Pickard of F●anders renewed in B●hem●a the Heresie of the Ad m●tes . The Hussites divided themselves into thr●e Sects , to wit , the Pragense● , the Thabo ite● , so called from mount Thabor , where Christ was transfigurrd , which name Zisca their Captain gave them , calling the Castle where they used to meet , Thabor , as if they had seen there Christs transfigurat●on : The third Sect were called Orphans after Zisca's death , as having lost their Fa●her and Patron : all these used barbarous cruelty against Priests , Monks , Churches , Images , Reliques , and such as professed the Roman Catholick Religion . The Mos●ovites or Russians fell off to the Greek Religion , and held that the Pope was not the chief Pastor of the Church ; that the Roman Church was nor head of the rest . They rejected also the Latine Fathers , the definitions , canons , and decrees of the general Councels , and used leavened bread in their Eucharist . One Rissuich a Hollander , taught that the Angels were not created ; that the soule perished with the body ; that there was no Hell ; that the matter of the Elements was coeternal with God. He blasphemed Christ as a Seducer , and not the Son of God. He held that Moses never saw God , nor received his Law from him ; that Scriptures were but Fables ; that the Gospel was false : and such like blasphemous stuffe did he spue out , for which he was burned . Q. 10. What opinions did the Sixteenth Century h●ld ? A. Martin Luther , an Augustin Frier , ●aught tha● Indulgences were unlawful ; that the Epistle to the Hebrews , the Epistle of Iames , the second of P●ter the two last of Iohn , the Epistle of Iude , and the Apecaly●e , were not canonical . He opposed inv●cation of Saints , Image w●rship , Free-w●ll , the Popes Supremacy , Excommunication , te●poral posse●●ions of ●he Clergy , merit of Works , possibility of tu●filing the Law , the Monastical life , caeliba● , canonical ob●dience , distinction of Meats , Transubstantiation , communion under one kinde , the Masse , auricular confession , Absolution , Purgatory , extream Unction , and five of the Sacraments . He held also that General Councels might erre ; that 〈◊〉 was not a particular person ; that Faith onely justified ; that a faithfull man may be assured of his salvation ; that to the faithful sin is not imputed ; that the first motions are sin ; that Sacraments did not confer grace . Divers other opinions are fathered upon him by his adversaries , as may be seen in the above named Authors . The Anabaptists , so called from Re-baptizing , had for their author one Nicolas Storke , who pretended familiarity with God by an Angel , promising him a Kingdom if he would reform the Church , and destroy the Princes that should hinder him . His Scholar Muncer raised an army of 4000. Bores and Tradesmen in Suevia and Franconia to maintaine his Masters dreams ; but they were overthrown by Count Mansfield . Iohn of Leyden , a Taylor , renewed the said dreams , and made himself King in Munster of the Anabaptists , whose Viceroy was Knipherdo●ing ; but this phantastical Monarchy was soon destroyed , the Town taken after 13. moneths Siege , where the King and his Viceroy , with their chief Officers were put to death . Their Tenets were that Christ was not the Son of Mary , nor true God ; that we were righteous not by faith in Christ , but by our own merits , and sufferings . They rejected original sin , baptisme of Infants , communion with other Churches , Magis●●acy among Christians , Oaths , and punishments of Malefactors . They refused to swear allegeance to Princes ; and held that a Christian may have many wives , and that he may put away his wife if she be of another Religion , and marry another . That no man must possesse any thing in proper , that re-baptization may be used ; that before the day of judgement the godly should enjoy a Monarchy here on Earth ; that man had free-will in spiritual things ; and that any man may Preach , and give the Sacraments . Q. 11. What are the Anabaptists of Moravia ? A. These at first called themselves Apostolicall , because they did imitate the Apostles in going bare-foot , and in washing one anothers feet , in having also all things in common amongst them . But though this custom be now , left , yet at this day in Moraviae they have a common Steward who doth distribute equally things necessary to all . They will admit none into their Society , but such as have some trade , and by their handy worke can get their livings . As they have a common Steward for their temporals , so they have a common Father for their spirituals , who instructs them in their Religion and prayeth with them every morning , before they goe abroad to worke . These publike prayers , are to them instead of Sermons . They have a generall governour or head of their church , whom none knoweth , but themselves ; for they are bound not to reveal him . They communicate twice in the year ; the men and women sit promiscuously together . On the Lords day they walk two and two through the Towns and Villages , being clothed in black , and having slaves in their hands . They are much given to silence ; at table for a quarter of an houre before they eat , they sit and meditate covering their faces with their hands : the like devotion they shew after meat . All the while their governour stands by , to observe their gesture , that if any thing be unbeseeming , he may tell them of it . When they come to any place , they discourse of the last judgement , of the eternall paines of hell , of the crueltie of Divels tormenting mens bodies and souls ; that so they may afright simple people into their religion ; then they comfort them by shewing them a way to escape all those torments if they will be but rebaptized , and embrace their religion . They observe no festival days , nor will they admit of any disputations . Q. 12. What Sects are sp●ung out of Lutheranism ? A. Besides the Anabaptists already mentioned ; there be Adiaphorists of which Melancthon is thought to be author ; these hold the customs and constitutions of the church of Rome to be things indifferent , and that they may be professed or not professed without scruple . 2. Vbiquitaries . These hold that Christs humanity as well as his divinity is every where ; even in hell . Bre●tius is thought to be father of this opinion . But if Christs humanity be every where , then we must deny the articles of his Resurrection , Ascention , and comming again to judge the Quick and the dead ; for what needs there such motions if he be everywhere . 3. Majorists , so called from one George Maior one of Luthers disciples , who taught that no man , ( nay not infants ) can be saved without good works . But it s ridiculous to expect good works from Infants who have not as yet the use of reason , nor organs fit for operation . 4. Osiandrists , so called from Andrew Osiander a Lutheran , who taught that Christs body in the Sacrament suffered , was corruptible , and died again , directly against Scripture saying that Christ being risen from the dead , dieth no more , death hath no more dominion over him . He taught also that we are not justified by faith or works , but by the essential righteousnesse of Christ dwelling in us . But the essential righteousnesse of Christ , is the righteousnesse of his divinity , which is not communicable , nor separable from him . 5. Augustinians in Bohemia , these taught that none went to heaven or hell , till after the last judgement : whereas Christ tells the contrary to the good thiefe , this day thou shalt be with me in Paradise , and affirmeth that the soul of Lazarus was carried by Angels into Abrahams bosom , and Dives into hell . Wherefore did Christ ascend to heaven but that we might be where he is . They make also dormice or swallows of mens souls , saying , that they sleep till the resurrection ; if Saint Steven when he was dying had known this Doctrin , he would not have called upon the Lord Jesus to receive his spirit . The story also of Lazarus and Dives doth overthrow this conceit . They say also that Christs human nature is not as yet ascended into heaven , which directly overthroweth our Creed in that article ; as likewise , the Scriptures , and withall the hope and comfort of a Christian. 6. Stancarians so called from one Francis Stancarus a Mantuan , who taught that Christ justifieth us , and is our mediator only according to his humane nature ; whereas our redemption is the work of the whole person , and not of one nat●re alone . 7. Adamites so called from one Adam ▪ author of the Sect ; they use to be naked in their Stoves and Conventicles , after the example of Adam and Eve in Paradise . And therefore when they marry they stand under a Tree naked , having onely leaves of trees upon their privities , they are admitted as brethren and sisters , who can without lust look upon each others nakedness ; but if they cannot , they are rejected . 8. Sabbathar●an● , so called because they reject the observation of the Lords day , as not being commanded in Scripture , and keep holy the Sabbath day onely , because God himselfe rested on that day , and commanded it to be kept . But they forget that Christ came to destroy the Ceremonial Law , wherof the Sabbath in respect of the seventh day was a branch ; and therefore Christ himself brake it , when he commanded the sick man whom he cured , to carry home his bed on that very day 9. Clancu●arii were those who professed no religion with their mouth , thinking it sufficient to have it in their heart . They avoid all Churches and publick meetings to serve God ; thinking their private houses to be better then Temples ; whereas they should remember , that private prayers cannot be so effectual as publick ; neither is it enough to believe with the heart , except we also confesse with the mouth ; for he that is ▪ ashamed to confesse Christ before men ▪ shall not be confessed by Christ before his Father and his holy Angels . 10. Davidistae so called from one David George a Holl●nder ; he gave himselfe our to be the Messiah sent by the holy Spirt , to restore the house of Israel , that the Scriptures were imperwect , and that he vas sent to bring the true Law and Doctrine , that the ●oul was pure from sin , and that the body onely sinned ; whereas indeed they both concur in the act of sinning , and therefore are both punishable , especially the Soul which is the chiefe agent , the body is but the instrument . He taught also that a man may have many Wives to replenish spiritual Paradise , that it was no sin to deny Christ with the mouth , so long as they believed on him in their heart . He rejected also the books of Moses . 11. Mennonists so called from one Mennon a F●●eslander . These deny Christ to be born of Mary , affi●ming that he brought his flesh from Heaven ; he called himselfe the Judge of men and Angels . 12. Qeistae and 〈◊〉 who taught there were three distinct Gods differing in degrees . One George Paul of Cracovia is held to be author of this Sect. 13. Antitrinitarians , these being the spawn of the old Arrians and Samosatenians , deny the Trinity of Persons , and the two natures of Christ , their author was Michael Servetus a Spaniard , who was burned at Geneva . 14. Antimarians , who denied Maries Virginity , affirming she had other children besides Christ , because there is mention made of Christs brethren in the Gospel ; this is the old Heresie of Cerinthus and Helvidius ; whereas they consider not that in Scripture those of the same kinred are called brothers . So is Lot called Abrahams brother ; and L●●an Iacobs Unckle is called his brother . 15. Antinomians who reject the Law , affirming there is nothing required of us but faith ; this is to open a wide gap for all ●mpiety . Christ came not ( as he saith himselfe ) to abolish the Law , but to fulfil it . If there be no use of the Law , then they must deny Gods justice ; and that it is now an uselesse attribute of the divinity . ●16 . Infernale● , these held that Christ descended into no other hell but into the grave onely , and that there is no other hel but an evil conscience , whereas the Scripture speaketh of hell fire , prepared for the Devil and his Angels , and calls it the bottomlesse pit , &c. 17. Bequinians so called from one Boquinus their Master , who taught that Christ did not die for the wicked , but only for the faithful , & so they make him not to be the Saviour of mankind , and of the world , but a particular Saviour only of some ; wheras Saint Iohn saith , that Christ is the reconciliation for our sins , and not for ours onely , but also for the sins of the whole world , 1 Iohn 2. 2. 18. Hutistes so called from one Iohn Hut , who take upon them to prefix the very day of Christs comming to judgement , whereas of that day and hour knoweth no man , nay not the Angels in Heaven . 19. Invisibiles ; so called because they hold that the Church of Christ is invisible , which if it be , in vain did he compare it to a City built upon a hill ●●in vain also doth he counsel us to tell the Church , if our brother wil not be reformed , in vain also doth the Apostle warn Bishops & Presbyteries to look to their stock , to rule the Church which Christ hath purchased with his blood , Act. 20. How can he be called the sheepherd of that ●●ock which he neve● saw ? 20. Qnintinistae , so called from one Quintinus of Bicardy a Tailour . He was author of the Libertins , who admit of all Religions . Some of them mock at all Religions , at that Lucianist who ●rot a book of the three Impostors . Some of them deny the souls immortality , and doubt whether there be any other Deity except Heaven and Earth . 21. The Family of Love , whose author was one Henry Nicolas a Hollander . They reject all Sacraments , and the three last petitions of the Lords prayer . They say that Christ is onely the image of God the Fathers right hand , and that mans soule is a part of the divine essence . 22. Effro●tes , so called from shaving their foreheads till they bleed , and then anoint them with oyle , using no other baptisme but this ; they say the holy Ghost is but a bare motion inspired by God into the mind ; and that he is not to be adored : all which is directly repugnant to Gods word , which proves that the holy Ghost is true God. Thou hast not lyed , saith Saint Peter , unto man , but unto God , meaning the holy Ghost . This Sect took up their station in Transylvania . 23. Hosmanists , these teach that God took flesh of himself , whereas the Scripture saith that Christ was made of a Woman . They deny pardon to those tha● relapse into sin ; and so they abridge the grace of God , who wills us to repent , and thereupon receives us into ●avour . 24. 〈◊〉 , so called from one Gasp●● Schewenkfeld a Silesian ; he taught that the Scripture was needlesse to Salvation , and with the old M●nichees and Valentinians that Christ was not conceived by the holy Ghost in the Virgins Womb , but that God created a man to redeem us , and joyned him to himselfe , and that this man became God , after he ascended into Heaven ; they confound the Persons of Father and Son , and say that God did not speak these words , This is my beloved Son. That faith is the very essence and nature of God. That all Christians are the Sons of God by nature , procreated of the divine essence . That the Sacraments are uselesse ; that Christs body is every where . Of these Sects and many more of lesse note , see Florimundus Raymund●s ; hence we may see what a dangerous Gap hath been made , since Luther began to oppose the Church of Rome , for the little Fo●●es to destroy Christs Vineyard ; what multitudes of Ta●es have grown up 〈◊〉 the good Corn in the Lords field ; what troublesome Frogs , worse then those of Egypt , have crawled into m●st mens houses ; what swarmes of Locusts have darkened th● Sun of righteousnesse whilst ●e was ●●ining in the Firmament of his Church . Q 13. What other opinions in religion were maintained this age ▪ A. Carolostadius , Arch Deacon of Wit●ber● , and Oecol●●padius , Monk of the Order of S. Bridges , opposed Luthers Doctrin in the point of the real presence , shewing that Christ was in the bread onely sacramentally , or significatively . The Libertius , whose author was one Quintious , a Taylor of Pi●cardy , taught that whatsoever good or evil we did , was not done by us , but by Gods Spirit in us ; that sin was nothing but an opinion ; that in reproving of sinners , we reproved God himself ; that he onely was regenerate who had no remorse of conscience ; that he onely re●euted who confessed he had committed no evil : that man in this life may be perfect and innocent ; that the knowledge we have of Christ , and of our Resurrection , is but opinion ; that we may dissemble in Religion , which is now the opinion of Master Hobbs ; and lastly , they slight the Scriptures , relying on their own inspirations ; and they slight the Pen men of the Holy Ghost , calling Saint Iohn a foolish young man , Saint Matthew a Publican , Saint Paul a broken vessel , and Saint Peter a denyer of his Master . Zuinglius , Canon of Constance , held the Doctrine of C●rolostadius against Luther , concerning the real presence . David George , a Glasier in Gaunt , taught that he was God Almighties Nephew , born of the Spirit , not of the flesh , the true Messiah , and third David that was to reign on Earth ; that Heaven was void of inhabitants : and that therefore he was sent to adopt Sons for that heavenly Kingdom . He denied Spirites , the Resurrection , and the last judgement , and life eternal . He held promiscuous copulation , with the Adamits ; and with the Manichees , that the soul was not polluted with sin ▪ that the souls of Infidels shall be saved , and the bodies of the Apostles , as well as those of Infidels , shall be burned in Hell fire ; and that it was no sin to deny Christ before men ; therefore they condemned the Martyrs of folly , for shedding their blood for Christ. Mela●●ct●on was a Lutheran , but not altogether so rigid : so was Bucer , except in the point of Christs real presence ; Westphalus also , but he denied original sin , and the Holy Ghosts procession from the Son ; and that Christs did not institute the Lent Fast , nor was any man tied to keep it . Q. 14. What were the chief Heads of Calvins Doctrine ? A. That in this life our ●aith is not without some doubtings and incredulity ; that the Scriptures are sufficient without traditions ; that an implicite faith is no faith ; that the Books of Tobias , Iudith , a part of Hester , The Wisedome of Solomon , Ecclesiasticus , Baruch , The History of Bell and the Dragon ▪ and the books of Macchabees are not parts of the Canonical Scripture ; that the Hebrew Text of the Old Testament is only authentical , and so the Grek of the New Testament ; that the Scripture in Fundamentals is clear of it selfe , and is a sufficient judge of controversies ; that the Elect have saving faith onely , which can never totally and finally be lost ; that predestination to life or death dependeth not on mans foreseen merits or demerits , but on Gods free will and pleasure ; that no sin comes to passe without the will of God ; that the Son of God received not his Essence of the Father , nor is he God of God , but God of himselfe ; that Christ , in respect of his humani●y , was ignorant of some things ; that the Virgin Mary was obnoxious to divers sins , and infirmities ; that Christ is our Media●or in respect of both natures ; that Christ was in the state of damnation when he suffered for us , but did not continue in it , that Christ by his suffering merited nothing for himselfe : that he descended not truly into Hell , but by suffering the pains of Hell on the Crosse ; that there is no Limbus Patrum , nor Purgatory ; that our prayers avail not to the dead ; that the torments of the evil Angels were deferred till the day of judgement ; that Christ came not out of the grave whilest it was shut ; that the true Church of God consisteth onely of the Elect , and that it is not visible to men ; that the Church may erre ; that Saint Peter was not Bishop of Rome , nor the Pope his successor , but that he is Antichrist ; that the Church and Magistrate cannot make Laws to bind the conscience ; that caelibat and the monastical life is unlawful , & consequently the vows of chastity , poverty , and obedience ; that man hath not free will to goodnesse ; that concupiscence , or the first motions , before the will consents , are sins ; that all sins are mortal , and none in themselves venial ; that in this life our sinnes are still inherent in us , though they be not imputed to us , that wee are justified by faith without works , and that faith is never without charity : that the best of our works deserve damnation ; that here we may be assured of our justification and salvation ; that the Church Liturgy ought not to be read in Latin , but in the vulgar tongue : that faith is a more excellent vertue then charity ; that there is no merit in us : that in this life we cannot possibly fulfil the Law : that to invocate the Saints , to worship Images and Reliques , or the Crosse , is Idolatry : that usury is not altogether unlawful : that Lent and other set Fasts are not to be kept : that there be onely two Scaraments , Baptisme , and the Lords supper : and that the Sacraments cannot justifie or confer grace : that the Baptisme of water is not of absolute necessity , nor depends the efficacy of it from the intention of the Minister , nor ought it to be administered by private men or women , in private houses . That Christ is not corporally in the Eucharist : that in the want of Bread and wine , other materials may be used , and that Wine alone without Water is to be used ; that there is no Transubstantiation , nor ought to be any adoration of the Bread : that the ●up should be administred to all , that Extream Unction was onely temporary in the Church : that the Clergy ought to marry . He rejected also the Church-Hierarchy . and Ceremonies , and exorcisms , Penance , also Confirmation , Orders , Matrimony , and Extream Unction from being Sacraments . Q. 15. What other opinions in Religion were held this age ? A. Servetus a Spaniard , who was burned at Genev● , taught with the Sabellians , that there was but one Person in God , and that there was in Christ but one nature with Eutychees ; he denied the holy Ghost , and Baptisme to Infants , which he would have to be deferred till the thirtieth year of their age . He held also that God was Essential in every creature . Brentius a Lutheran taught that Christs body after its ascension is every where , whence sprung up the Vbiquitaries . Castelli● a School-Master in Geneva , held that the Canticles was not Scripture , but a Love Ballade between Solomon and one of his Concubines . One Postellus taught that men of all Sects and Professions should be saved by Christ. O●iander held that we were justified not by ●aith , but by the Essential righteousnesse of God , which he said was the formal cause of our justification . One 〈◊〉 a Ma●tuan , taught that Christ justified us , not as he was God , but as he was man. Amsdorphius wrot a Book to prove that good works were pernicious to salvation . One George Mai●r taught that Infants could not be justified for want of good works . Iohn Agric●●● affirmed that the Law was altogether needlesse , and that Christians were not tied to the observation thereof . Hence sprung up the Antinomians . One Steunbergetus in Mor●via denyed the Trinity , the Divinity of Christ , the holy Ghost , and Virginity of Mary ▪ he rejected also Baptisme , and the Lords day , affirming we had no command in Scripture to keep that , but the Sabbath onely . One O●inus taught that ●olygamy or multiplicity of Wives was lawful : One Valentinus Gentil●● of Naples , denied the Trinity , and rejected the Creed of Ath●●●●ius . One 〈◊〉 of Cracovia in ●oland denyed also the Trinity and th●●ty of Essence , and taught that neither the Second nor Third Person were God ; that Satan was created evil ; that mans intellect is eternal ; that our free will was a passive power moved necessarily by the appetite ; that God was the Author of sin , and that the will of man in sinning was conformable to the will of God ; that it was not adultery to lie with another mans Wife ; that we must belive nothing but what is evident to sense or reason ; that the same body which dieth , riseth not again ; that the soul perished with the body ; that there should be no care had of burial ; that separated souls could not suffer corporeal fire , and that God being a Spirit , should not be invocated by our mouth , but by our heart . One Swenkfeldius taught that the Scripture was not the Word of God , nor that our faith depended on it , but it rather on our faith . That Christ brought his body with him from Heaven . That Christs humanity became God after his ascension ; that every man was endowed with the same essential vertues of justice , wisdom , &c. which were in God. That the power and efficacy of Gods word preached , was the very Son of God. In Moravia there started up some professors called Nudipedales , because they went bare-footed ; these in imitation of the Apostles forsook houses , Lands , Businesse and Children , and lived together in common , avoiding the society of other people . Another Sect sprung up , which called themselves Free Men teaching that they were freed from obedience to Magistrates , from Taxes , Tythes , and other duties ; that after baptisme they could not sin . That they were not onely like God , but already deified . And that it was lawful among themselves ( but no where else ) to have women in common . Q. 16. Were there no other opinions held this Century ? A. Yes , many more : so vain and luxuriant are the wits of men , in finding out many inventions , and shaping to themselves forms and Ideas of Religions , every one esteeming his own the best , and as much in love with his own imaginations , as Narcissus was with his shadow in the Water , or Dercalion with his own picture . Some reject Scriptures , others admit no other writings but Scriptures . Some say the Devits shall be saved , others that they shall be damned , others that there are no Devils at all . Some hold that it is lawful to dissemble in Religion , others the contrary . Some say Antichrist is come , some say not ; others that he is a particular man. others that he is not a man , but the Devil ; and others , that by Antichrist is meant a succession of men ; some will have him to be Nero , some Caligula , some Mahomet , some the Pope , some Luther , some the Turk , some of the Tribe of Dan ; and so each man according to his fancy will make an Antichrist . Some onely will observe the Lords day , some onely the Sabbath , some both , and some neither . Some will have all things in common , some not . Some will have Christs body onely in Heaven , some everywhere , some in the Bread , others with the bread , others about the bread , others under the Bread , and others that Christs body is the bread , or the bread his body . And others again that his body is transformed into his divinity : Some wil have the Eucharist administred in both kinds ; some in one , some not at all . Some will have Christ descend to Hell in respect of his soul , some onely in his power , some in his divinity , some in his body , some not at all : some by Hell understand the place of the damned , some Limbus Patrum , others the wrath of God , others the state of the dead , others the grave . Some wil make Christ two Persons , some give him but one Nature and one Will ; some affirming him to be onely God , some onely man , some made up of both , some altogether deny him : some will have his body come from Heaven , some from the Virgin , some from the Elements ; some wil have our Souls Mortal , some Immortal , some bring it into the body by infusion , some by traduction ; some wil have the soul created before the world , some after : some will have them created altogether , others severally : some will have them corporeal , some incorporeal : some of the substance of God , some of the substance of the body : So infinitly are mens conceits distracted with variety of opinions , whereas there is but one truth , which every man dims at , but few attain it ; every man thinks he hath it , and yet few enjoy it , The main causes of these distractions are pride , self-love , ambition , contempt of Church and Scripture , the Humour of Contradiction , the Spirit of Faction , the desire of Innovation , the want of preserment in high Spirits , Anger , Envy , the benefit that ariseth to some by fishing in troubled waters : the malignant eye that some have on the Churches prospe●ity , the greedy appetite others have to Quailes and the Flesh-Pots of Egypt , rather then to Manna , though sent from Heaven : the want or contempt of Authority , Discipline , and order in the Church , which like Bulwarks , Walls , or Hedges keep out the wild Boars of the Forfest from rooting up the Lords Vineyard , and the little Foxes from eating up the Grapes thereof . Therefore wise Governours were forced to authorize Bishops , Moderatours , or Superintendents ( call them what you will ) for regulating , curbing , and punishing such luxurious wits ; as disturbed the peace of the Church , and consequently of the State , by their fantastical inventions , knowing that too much liberty was no lesse dangerous then Tyranny , too much mercy as pernitious as cruelty : and a general permission in a Kingdom or State , no lesse hazzardous to the publick tranquillity ; then a general restriction . The Contents of the Ninth Section . The first original of the Monastical Life . 2. The first Eremites or Anchorites . 3. The manner of their living . 4. Their Excesses in Religion . 5. The preheminence of the Sociable Life to the Solitary . 6. The first Monks after Anthonie . 7. The rules of Saint Basil. 8. Saint Hieroms order . 9. Saint Austins order . 10. If Saint Austin instituted his Eremites to beg . 11. Of Saint Austins Leathern Girdle used at this day . 12. The institutions and exercises of the first Monks . 13. Why Religious persons cut their Haire and Beards . 14. Whence came that custom of Shaving . 15. Of the Primitive Nuns . 16. Of What account Monks are at this day in the Roman Church . 17. How the Monks and Nuns of old were consecrated . 18. The Benedictine order . 19. Of the orders proceeding from them . 20. Of Saint Bennets rules to his Monks . 21. The Benedictines Habit and Dyet . 22. Rules prescribed by the Councel of Aix to the Monks . 23. The Rites and Institutions of the Monks of Cassinum . 24. The manner of electing their Abbots . 25. The Benedictine Nuns and their rule . 26. Of the Laws and Priviledges of Monasteries . SECT . IX . Quest. 1. HAving taken a view of the Opinions in Christian Religion for 1600 years ; it remains that we now take notice of the strictest observers thereof : therefore tell us who they were that separated themselves from other Christians , not so much in opinion as in place and strictnesse of living ; and what was the first original of this separation . A. When the Christian Religion in the beginning was opposed by persecutors , many holy men and women to avoid the fury of their persecutors , retired into desart places , where they gave themselves to fasting , prayer , and meditation in the Scriptures . These were called Eremites from the Desart where they lived , and Monachi from their single or solitary life ; And Anchorites from living a part by themselves . Such were Paul the Eremite , Anthony , Hilarion , Basil , Hierom and others . Afterward the Eremites growing weary of the Desarts , and Persecution at an end , betook themselves into Towns and Cities , where they lived together , and had all things in common within one building which they called Monastery , Covent , or Cloyster . These Monks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worshippers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exercisers or Wrestlers in Christianity ; Clerici also , as being the Lords inheritance ; and Philosophers from their study and contemplation of Divine and Humane things . Their houses were called Caenobia because they held all things among them in common , and Claustra or Cloysters , because there they were inclosed from the rest of the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schools of cares and discipline , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of exercise . As the men had their peculiar Houses or Cloysters , so had the women , who were willing to separate themselves from the world ; these were called N●nn● , or Nuns from the Egyptian word Nennus , for there were the first Monasteries : from their solitary life they are named Moniales , and from their holinesse Sanctimoniales ; and from the Roman phrase Virgines Vestoles ; now , because these holy men and women lived at first in caves and subterraneal holes , they were named Mandritae ; for Mandrae signifies caves or holes ; and Troglodyta , from those Ethiopians in Arabia neer the Red Sea , who lived on Serpents flesh , and Roots , whose skins were hardned with the nights cold , and tanned with the Suns heat . They were so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their caves where they dwelt . Q. 2. Who were the first Eremites , or Anchorites ? A. If we take Eremites for such as have lived in desarts for a while , to avoid persecution ; then we may say that Eliah , Iohn Baptist , and Christ himself were Eremites . For they were forced sometimes to live an Eremitical or solitary life in desarts . But if by Eremites we understands such as wholly addicted themselves to an Eremitical or solitary life from the world and worldly affairs , that they might the more freely give themselves to fasting , prayer , and contemplation , then the first Eremite we read of since Christ was Poul the Theban : who having lost in the persecution under Decius both his Parents , and fearing to be betrayed by his Sisters Husband , betook himself to a cave at the foot of a Rocky Hill , ●bout the year of Christ 260. and there continued all his life , to wit , from fifteen years of age till he died , which was the one hundred and thirteenth year of his life . All which time he saw no body but Antonius , who being Ninety years old , by divine instinct came to Paul on the day he died . This Antonius instituted this Eremitical life in Egypt . Being twenty years old he sold his Estate , and bestowed it on the poor ; then in remote places he lived alone , but that sometimes he would visit his disciples . At 35. years he betook himself to the desart , till he was 55. Then he returned to the Cities and preached Christ there . Afterward he returned again to the desart , where he spent , the remainder of his life , and dyed the 105. year of his age , and after Christ 361. To him succeeded Hilarion , the first Eremite in Palestina and Syria . Then Paul surnamed the Simple , Amen an Egyptian , with divers others . Q. 3. How did these first Eremites live ? A. They spent their time in working , sometimes in preaching , praying , fasting , and meditating , and sometimes in composing differences between Christians , in visiting the sick , and in such like holy exercises did they place their Religion . Paul the Theban was content with a cave in stead of a palace ; with a piece of dry bread brought to him by a Raven every day , in stead of delicate cheer , with water in stead of wine ; and with the leaves of Palmes in stead of rich apparrel : And to avoid idlenesse , he would work sometiems with his hands . Anthony contented himself with bread , salt , and water ; his dinner-time was at Sun-setting ; he used to fast sometimes two dayes together , and to watch and pray whole nights : he lay on the bare ground : disputed often times with the Ar●i●ns and Meletians in defence of Athanasius : did intercede many times with the Emperour Constantine for distressed Christians , and was alwayes ready to compose their quarrels . Hilarion was content to live in a little hovel which he made himself of shells , twigs and bulrushes , foure foot broad , and five foot high ▪ spending his time in praying , fasting , curing of diseases , casting out Devils . His garment was sack-cloath , which he never put off ; his food , roots and herbs , which he never ●asted before Sun set ; six ounces of Barley●bread contented him from 30. years till 35. from that time till 63. he used Oyle to repair his decayed strength . From 64. till 80. he abstained from bread . That he might not be idle , he made him baskets of bulrushes , and used to lie on the ground . Thus did these Primitive Eremites spend their time ; Not in chambering and w●●t●nnesse , sur●etting and drunkennesse ; but in temperance , sobriety , continence , hunger , thirst , heat and cold , reading , praying , preaching , and fasting ; not placing Religion in saying , but in suffering ; not in good words , but in good works ; not in talking of Scripture , but in walking by Scripture . Q. 4. Wherein did some Eremites exceed in their Religious , or rather , superstitious kind of living ? A. As Jealousie is too much Love ; so is Superstition too much Religion ; but too much of one thing ( as we say ) is good for nothing : Ne quid nimis should be in all our actions . God will have merey , and not sacrifice ; He will say , Who required these things at your hands ? Such kind of bodily exercise , as the Apostle saith , availeth little ; It is not a torn skin , nor a macerated body , nor a pinched belly that God requires , but a broken and contri●e spirit ; a renting of the heart and not of the garment ; and therefore the excesse of Eremitical penance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship , and not that which God requireth , to wit , mercy and justice ; to relieve the oppressed ; to comfort the comfortlesse ; to visit the Fatherlesse and widows , and to keep our selves unspotted of the world . To place Religion in abstinence from certain meats , is against the Apostles rule , ● Tim. 4. saying , That every Creature of God is good , and nothing to be rejected , which is received with thanksgiving . Altogether to abandon the society of Christians , is contrary to Saint Pauls counsel , Heb. 10 , Let us consider one another , to provoke unto love and to good works , not forsaking the fellowship that we have among our selves , as the manner of some is , under pretence of forsaking the world , to abandon all care of Friends and Family , is condemned by the Apostle , 1 Tim. 5. If any man hath not a care of his Family , he hath denied the Faith , and is worse then an Infidel . They that willingly deprive themselves of the means of doing good to their neighbours , transgresse the Law of God which commands us to love our neighbours as our selves . These subsequent examples will shew how far some men have exceeded the bounds of Christianity , and out-run Religion , by too much superstitious devotions and excessive pennance . One Asepes●●a lived Sixty years together in a Closet , all which time he never was seen of any , nor did he speake to any . The like is recorded of one Didymus , who lived ninety years by himselfe . One Batthaeus an Eremite of Caelosyria , fasted so long , till Worms crawled out of his teeth . One Martinus tyed his leg with an Iron Chain to a great Stone , that he might not remove thence . One Alas never tasted bread in eighty years together . Iohn Sor●●ny the Egyptian stood praying within the Cliff of a certain Rock three years together , so long till his legs and feet with continual standing swelled with putri●ied matter , which at last broke the skin and run out . One Dominicus and Eremit wore continually next his skin an Iron Coat of Male ▪ and almost every day used to scourge himself with whips in both hands . Some have killed themselvs with hunger , some with thirst , some with exposing themselvs to excessive heat have been stif●ed , others by extremity of cold have been frozen to death ; as if God took delight in self-murther , which in him to affect were cruelty , and in any to act , were the greatest impiety . Some again not content with ordinary ways of Eremitisme , have spent their days within hollow pillars , whence they were named Stylitae , neither admitting the speech nor sight of any man or woman . O 〈◊〉 hominum ! O quantum est in rebus ina●e ! What needed all this toil ? Christ saith , that his Yo●k is easie , and his Burthen light ; but these men laid heavy burthens on themselves , which God never required ; he made man Animal Politicum , a sociable creature , therefore said , It was not good for man to be alone . Wo to him that is alone , saith Solomon . Besides no place , though never so remote and solitary , can priviledge a man from sin . Lot was righteous among the wicked Sodomites , and yet in the solitary Cave committed Incest with his two Daughters ; what place could be more retired then Paradise , and more secure then Heaven ? yet Adam fell in Paradise and the Angels fell in Heaven . Q. 5. Whether is the solitary life in a Desart , or the sociable life in a Covent to be preferred ? A. 1. The sociable life , because the end of our creation was not to live apart , like wild beasts , but together , like men . 2. Because we are hound to help each other , by Counsel , Instruction , Admonition , Exhortation , to bear one anothers burthens , to comfort the comfortlesse , to support the weak , to cloath the naked , to seed the hungry : for as the Orator said , we are not born for our selves , but our Parents , Country and Friends challenge a share in us . 3. Because he that liveth alone , as he sins against his creation , and humane society , so he sins against himselfe , in that he debars himselfe of those comforts and aid , both spiritual and corporal , which he hath in a sociable life . 4. Because God is more present with many , then with one . Therefore his Church , which he promiseth to be with till the end of the world , and on which he hath bestowed the Spirit of Truth , to conduct her into all Truth , and which he hath built upon the Rock , so that Hell Gates shall not prevail against her ; his Church I say , is a congregation , and consisteth not of one but of many ; and Christ hath promised that where two or three are gathered together in his name , he will be in the midst of them . 5. Because God is better praised and more honoured of many together , then by one alone ; therefore David will praise God , and declare his name in the great Congregation . Christ will have our light to shine before men , that they seeing our good works , may glorifie our Father which is in heaven . This cannot be done by him that lives amongst wild beasts in a Desart ▪ How can he honour God by the exercise of justice , mercy , charity , humility , and other vertues , chiefly of his patience in suffering injuries , and of his obedience to superiours ? How shall he find out his own infirmities and failings , seeing selfe-love is in every man , and no man can so well pry into himselfe , as another ; and the heart of man is deceitful above all things ? 6. And lastly no man alone can be so secure from danger of enemies , as when he is in company ; and therefore Satan is more ready to assault man by tentations when he is alone , then when he is in the company and society of others . So he set not upon Christ when he was in Ierusalem , but when he was led by the Spirit into the D●sart ; therefore wo to him that is alone , for when he falls , there is not a second to help him up . As then in the body natural , God did not separate one member from another , but united them all in one bulk , under one head , to be animat●d by one heart or soul , that they might help each other ; so hath he done in the body Pol●tick of mankind . Q. 6. Who were the first Monk● after Anthony ? A. The Thabennesii , so called from Thabenna , an Island in the Province of Thebais . In this one Pachomius an E●emite , about the time of Constantius , Constantines Son , assembled divers Monks together , and by the advice of an Angel ( so goeth the story ) prescribed them these rules ; to wit , that they should live together in one house , distinguished into divers Cells ▪ and in each cell should remain three Monks , but should all eat in one Hall. No man must be forbid to eat or fast ; they must sleep not lying on beds , but sitting in their chaires : they must wear Goats skins , which they must never put off but when they communicate ; then they must come only with their hood , with which their heads must be covered when they eat , that they may not be seen to eat ; for in eating they must neither cast their eyes off from the Table , nor must they speak . No stranger must be admitted without three years trial . They must pray twelve times in the day time , likewise in the evening , and in the night , a Psalm preceding each prayer . The Monks were divided into 24 Orders , according to the number of the Greek letters . Q. 7. What were the Religious rules that Sa●nt Ba●il p●escribed to his Monks ? A. Saint Basil , Presbyter of Caesarea in Cappadocia , being molested by Eusebius , Bishop there , to avoid trouble and disturbing of the Church , retired to a Monastery in Pontus , where he preached to the Monks of that place ; and departing thence , travelled about the country of Pontus , and perswaded the Eremites , who lived apart in caves and cells of the Desarts , to unite themselves in Monasteries , and withal prescribes to them these 95. subsequent rules , which were imbraced by most of the Eastern Monks . The Rules were these . 1. To love God with all their heart , soul and strength , and their neighbours as themselves . 2. To ground this Love of God upon his power , glory , and excellency , as ●e is in himselfe , and on his goodnesse , mercy , and bounty towards us . 3. That the love of our neighbour be grounded on the command and will of God , and on his love towards us his enemies ; for if God hath so highly loved us that were his enemies , shall not we when he commands us , love our neighbours ? 4. That they should not live any longer a sunder , but together , because of the mutual helps , comforts , instructions , exercise of vertues , efficacy of prayers , security from dangers which are in the sociable , not in the solitary life . ● . That they should forsake the delights and vanities of the world , and with the Apostle , to crucifie it , and to be crucified to it . 6. That they should dispense their wealth to the poor and indigent . 7. That none be admitted into their Fraternity without probation . 8. That Infants be also admitted , but not without the consent of their Parents . 9. That they study to be continent and sober in their diet and behaviour . 10. Is set down the m●asure of their eating and drinking , and simplicity of food . 11. That there be no affectation or contention for superiority of place at the Table , but that all things be done there with order and decency . 12. That their appa●el be plain , simple , and homely ; and that they wea● a girdle , after the example of Iohn Baptist , and the Apostles . 13. That they walk not after their own sense and pleasure , but as they are directed by Gods word . 14. That they be obedient to their Superiours , but chiefly to God. 15. That they should serve God with the same affection as David did , when he said As the Hart brayeth for the Rivers of water , so doth my soul after thee O God. 16. That he who is their Governour should conside● whose minister he is ; and that he should be as tende● of his charge , as a nutse of her child . 17. That he reprove at first gently , and in the spirit of meeknesse ; but that he esteem of the obstinate as Heathens and Publicans . 18. That he suffer not the least offence to go unreproved , seeing the least is a breach of Gods Law. 19. That repentance be in sincerity . 20. That it be accompanied with good works . 21. And with confession . 22. That if a man relapse into sin , he may use more sincerity in his repentance then before ; for it seems the disease was not perfectly cured . 23. Let him that reproveth be as a Father or a Physitian ; and he who is reproved , as a Son and a Patient . 24. That no man defend or excuse himself in his evil courses . 25. That among them all things be in common . 26. That men of Estates bestow on their Kindred what is their due , and the remainder on the poor . 27. That none return to their Parents houses , except it be to instruct them , and by their Superiors leave . 28. That none give way through idlenesse for their minds to waver , or wander up and down . 29. That to avoid idle and sinfull dreams in the night , let every one be diligent in meditating on the Law and the word of God by day . 30. That with the same affection which Christ shewed in washing his disciples feet , should the strong and whole serve the sick and infirm . 31. That they should love one another , as Christ hath loved us . 32. That their speech be not idle , but seasoned with salt , and edifying . 33. That they should abstain from upbraiding or defaming words . 34. That they who either defame , or patiently hear their brother defamed , be excommunicated . 35. That they give not place or scope to anger . 36. That they set their affections on heavenly , not on earthly things . 37. That they neither sorrow nor rejoyce , but when they see God honoured or dishonoured . 38. That they take heed of worldly cares and too much security . 39. That what ever they doe , may be done to the glory of God. 40. That they beware of pride . 41. That by a mean esteem of themselves , they may learn humility . 42. That every one be obedient to another , as servants are to their Masters , or as Christ was obedient to his Father . 43. That no man 〈◊〉 occasion of scandal or offence to his brother ; that every 〈◊〉 doe his duty with cheerfulnesse , without grudging ; that ●conciliation may be made where there is any difference : 44 : That they judge not , lest they be iudged . 45. That they be truly zealous against sinne . 46. That no man doe his own will , nor undertake any thing without leave , seeing Christ came not to doe his own will , but the will of him that sent him . 47. That they be thankful to God , 〈◊〉 hath made them partakers with the Saints in light . 48. That they instruct novices in their duties . 49. That they debar not any man from entering into their Covent upon trial ; and withal , that they give them no offence . 50. That in their Fasting they use moderation and devotion . 51. That no man scorn to wear in old garment when it is given him . 52. That every man observe the hour appointed for eating . 53. That they give their alms with due consideration , and according to the discretion of the Superiour . 54. That a younger brother , instructing his elder , do it with reverence ; and that no man disturb the Orders setled in the Monastery . 55. That great care be had of the Utensils belonging to the Monastery . 56. If any be necessarily detained from publike prayer and singing , that then he pray , and praise God in his heart . 57. That they be reverent in their prayers , and not suffer their minds to wander , seeing the eyes of God are upon them . 58. That the Steward , and other Officers of the Covent be prudent and faithful in their dispensation . 59. That there be diversity of rewards , according to the diversity of works . 60. That he who returns to God by repentance , must weep , and be sorry for his former life , and hate his former actions . 61. That they should not be dismayed who have not wealth to give to the poor , seeing they have forsaken all for Christ. 62. That they take heed of affected ignorance , and consenting to other mens sins . 63. That they must not be silent , or connive at their Brothers offences , but must reprove him . 64. That they should never be without compunction and care , by reason of the remainders of sin in them 65. That they indeavour to be poor in spirit , which is to forsake all for the love of God. 66. That they presevere in doing good till the end of their life . 67. That thoug● in respect of themselves , they must not care what they eat , or what they drink ; yet , that they may be helpful to others , they must labour with their hand ▪ 68. That to think of meat and drink out of season is a sin . 69. That sackcloath be worn for humiliation , other garments for necessity ; that in spea●ing they neither be too loud nor too low . 70. That the Eueharist be received with fear , reverence and faith . 71. That they observe when it is fit to speak , when to be silent . 72. That they have alwaies the feare of God before them ; That they avoid the broad way , and strive to enter in at the narrow gate . 73. That they beware of coverousnesse , vaine-glory , and vanity in apparrel , to please men . 74. That they abstain from all defilement of the flesh , and endeavour to be pure in heart . 75. That they hate sinne , and take delight in Gods Law. 76 That they try their love to God , by their thankfulnesse to him ; by obedience to his commands , and by denying themselves . Their love to their neighbour , by fellow-feeling and sympathy in his prosperity and adversity . 77. That they should imitate God and Christ , in loving their enemies . 78. That they should be angry , but sinne not ; that they give place to anger , and not resist evill , but being persecuted , either to suffer , or fly . 79. That they strive for the peace of conscience ; and like new born babes receive the sincere milk of Gods word , without resisting . 80. That no man be puffed up with a conceit of his own worth , nor brag thereof , or glory therein . 81. That they beg true wisdome from God , and acknowledge him the Author of all good . 82. That they may know what it is to b● holy , to be just , not to cast pearles before Swine , and to be content with their dayly bread . 83. That no brother alone visit a sister but in company , and that by permission , and for edifica●ion to avoid offence . 84. That reproofe be joyned with gentlenesse ; and that none rely on his own judgment ▪ 85. That they hear one anothers infirimities . 86. That they pray against tentations . 87. That they do no● speak , or act any thing rashly , but advisedly . 88. That in giving , they should chiefly have regard to those of the houshold of faith ; and that every one must not be a dispenser , but he onely to whom that charge is committed . 89. That they labour not for faith , as some do , without charity ; and that they hide not their Talent in a Napkin . 90. They must distinguish betweene fury , which is alwayes evil , and just indignation against sin in their brother . 91. That Satan is not the cause of sinne in any man ▪ but as he consents to it ; therefore the more watchful should each man be over his owne heart . 92. If any man , being in debt , enter into the Monastery , he ought to pay his dept , if he be able . 93. That when a Sister confesseth , the Priest-Confessor do nothing but by order and decency , and in the presence of the Mother or Abbaresse . 94. If Satan strive to hinder any good action , they must not leave off their holy purpose and resolution . 95. That no man be wise in his own eyes , nor trust in his own strength , but in the Lord. These Canons we may read more fully in Saint Basils Works . Ruffinus translated them into Latine ; And here we may see that such a Monastical life is not to be condemned : for these Monks were not to be idle , but to work with their hands ; therefore their Monasteries were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , places of Exercise , and the Monks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exercisers , which signifieth not onely the exercise of their hands , but also of their mindes ; as Hospinian observes out of Budaeus . These Monks were tyed to weare a white garment . Q. 8. What Religious Order did Saint Hierome erect ? A. S. Hierom , who was coetaneal with S. Basil , being offended at the Heathenish lives of Christians in Rome , betook himself , with some others , into Syria , where he lived in the Desart for a time , giving himself to study , prayers , and meditation ; afterward returning to Rome , was so hated there by the Clergy , whose vices he sharply reproved ; that he betook himself again to his Monastical life in Syria , where Paula , a noble Roman Marton , erected four Monasteries , three for Women , and one for men , in Bethlehem , neer the stable where Christ was borne . In this Covent Saint Hi●rom lived many years with divers of his friends , spending his time in devotion , writing , and meditating on the Bible , and educating also of divers noble youths , to whom he read Rhetorick , and the Poets : And thus he ended his dayes the 91. year of his life , and of Christ 421. The Monks of his Order are called Hieronymiani , whose garments are of swart or brown colour : Over their coat they wear a plated cloak divided ; they gird their coat with a leather girdle , and wear wooden shoos . There is also an Order of Eremites of Saint Hierom , set up by Charles Granellus a Florentin , about the year of Christ. 1365. These Hier●mites flourished most in Italy , and Spain , and have large revenues . Q. 9. Of What Religious Order is Saint Augustine held to be author ? A. Of those who are called Canon Regulars , bearing Saint Augustines name , and of the Eremites of Saint Augustine . Which of these two Orders was first instituted by that great light and Doctor of the Church , it not yet certain ; we finde that this holy man was at first a Manichee till he was 31. years of age , and professed Rhetorick at Rome and Millan ; but by the perswasion of Simplicianus , and reading the life of Antony the Monk , he became a convert , and in a Garden with his friend Alipius , as he was bewailing his former life , he heard a voice accompanied with the Musick of Children , saying to him , Tolle , lege , Tolle , lege , that is , Take up and Read ; looking about , and seeing no body , he took this for a divine admonition , and so taking up the Bible , the first passage he lighted on was this : [ Not in Surfetting and Drunken●esse , not in Chambering and Wantonnesse , but put you on the Lord Iesus , &c. ] Upon this resolving to become a Christian , he went with Alipius to Millan , where they were both baptized with his Son , by Saint Ambrose Bishop the●● ▪ After this having spent a few years in fasting , prayer , and study in the holy Scripture , he was called to Hippo in Africa , where he was at first Presbyter , and then Bishop . He built a Monastery within the Church of Hippo ; where he lived with other learned men ●s in a Colledge , and from thence sent abroad divers Divines to be Clergy men in Hippo , and Bishops to other places . Now whereas Saint Austin was first an Eremite and lived in the Desart , before he erected a Collegiate life in Hippo , it is likely that the Eremites of his Order are more ancient then his Monks or Canons . But some doubt , whether either of those Orders were instituted by him , as divers other Orders who professe to live after his rule ; as the Scopettini instituted by Steven and Iames of Sena , and confirmed by Gregory 11. about the year 1408. The Prison●rii called also Lateranenses ; these sprung up in the Territory of Luca in Hetruria , which Eugenius 4. ratified . The Order of Saint George in Alga , instituted at Venice by L●●rentius Iustinianus , Anno. 1407. and confirmed by Pope Iohn 22. These wear a Blew habit . The D●minicans also , Brigidians , Iesuati , Servants of the blessed Virgin Mary , Hieromites , Antonians , Trinitaries , Brothers of Saint Iohn of Ierusalem , Cruci●eri , Brothers of Saint Peter the Confessor , Brothers of the Lords Sepulchre Eremites of Saint Paul , with divers others . The habit of the Canons regular is a White Cloth Coat , open before , and down to their feet . This is girded to their body , and over it they wear a Linnen Surplesse to their knees , and over that ● short black Cloak to their elbows , with a Hood fastned to it ; their Crowns are shaven like other Friers ; and when they go abroad , they wear a bread Hat , or a black Corner'd Cap. But Saint Austins Eremites wear a black Coat , with a Hood of the same colour ; underneath there is a White little Coat . Their Girdle is of Leather with a Buckle of Horn. After the example of these Monastical Canons , there were Ecclesiastical Canons erected , who instead of an Abbot , had the Bishop for their Governour ; these were seated neer the Cathedral Church , which sometimes was called Mon●stery , and corruptedly Minster : these Canons ▪ whilst they lived strictly according to their rule , were named Regular ; but when they fell off from their strict way of living , and medled with worldly businesse , they received a new name of Canons Secular . Volaterran reckoneth 4555. Monasteries of Canons in Europe . 700. in Italy , whereas now are scarce 60. Popes , 36. Cardinals , 300. of Canonised Saints 7500. Q. 10. Did Saint Austin institute his Eremites to beg ? A. It is not likely , for Saint Austin never begged himself , but did live by his learned and pious labours ; Christ and his Apostles did not live idlely , and by begging ; Saint Paul laboured working with his own hands and said , 1. Cor. 4. That he who will not work , should not eat . And 2. Thes. 3. That it is a more blessed thing to give then to receive . A begger was not to be suffered in Israel , and amongst Gods people it was held a curse to beg ; therefore David wished that his Enemies might beg their Bread , and sheweth that the children of the righteous shall never be driven to beg . Besides , they that are able to work , aud will not , but live upon the alms of such as are sick and impotent , are robbers of the poor and weak . I deny not , but Christ undertook voluntary poverty ; because he confesseth , Luc. 6. That the Son of man had not whereon to lay his head ▪ and Luc. 8. 3. that the Women did minister to him of their goods , and elsewhere That he had neither , House of his own to be born in , nor a Chamber of his owne to eate his last Supper in , nor an Asse of hi● own to ●ide on , nor a Grave of his own to lie in . Yet we do not read that he begged , or lived idlely ; for he went about preaching , working miracles , and doing good , therefore he needed not to beg ; for he that will thus imploy his life , shall not want , nor need to beg . And so if the Monks would take pains in praying and preaching , they needed not to be Mendicants ; For the labourer is worthy of his wages , no man goeth a Warfare on his on ch●rges ; he that serveth at the Altar ; must live by the Altar ; and be that soweth Spiritual things , should reap Temporal . I deny not also , but there were Lazarus . the two blinde men in the Gospel ▪ the cripple in the Acts , who did beg ; but the● the Jewish government was much altered from its first purity , and their Laws much neglected or corrupted , by their subjection to the Romans . Again that Christ and his disciples needed not to beg , is plaine , by the common purse among them , whereof Judas was the carrier . Now Christ assumed voluntary poverty ; though he did not begge ; to shew that he came to suffer want , and that his Kingdome was not of this world ; and to sanctifie our poverty to us , and to ●each the rich of this world , that they trust not in uncertain riches ; and that the poor should not be dejected , seeing Christ himself was poor . God also to humble us doth suffer us sometimes to be in ●ant . So he dealt with Elias , when he asked ●read of the Widow ; and David when he desired bread of Abimelech ; and Lazarus , when he begged at the rich mans door : but this is seldom , and to let us see , that on earth we have not true happinesse . Again I deny not but a single man , who hath no charge of Wife , Children , and Family , may renounce his wealth , that he may be the lesse burthened with the cares of this life , and the more apt for prayer and contemplation ; but this is not lawful in him who hath the charge of Wife and Family , for whom he ought to provide , If he be not worse then 〈◊〉 Infidel . To be brief , these Monks , who can work or preach , and will not , ought not to beg ; for wages are due to those that work , not so much out of charity , as out of justice . Q. 11. Was that Leathre● Girdle ever worne by S. Augustin , with which the Monks of this order used to cure Diseases , and ease Paines in the body ? A. ● . That Saint Austin ever wore this Girdle , is not known to me , nor can it be proved but by their own traditions . 2. That this Girdle hath mi●●culously cured Diseases , and asswaged Paines , is believed by divers lay-people , even by some Princes , who have for this end , wore the same . 3. That wonderfull cures have been wrought by this Girdle , is a●●evered by divers , but how truly , I know not . 4. God sometimes by weak means produceth strange cures ▪ as by Christs Spittle , Saint Peters Shadow , S●int pauls Handkerchieff ▪ the Hem of Christs Garment . ● . God permits Satan sometimes to do strange things , that they who will not believe the truth , may be deluded . 6. Many strange cures are to be ascribed to the force of imagination , rather then to such weak outward means . 7. To deny all miracles which have been written , is too much temeriti●● and to believe all , is too much credulitie . 8. We read of miracles not onely done by Moses , Christ , and his Apostles , but also by the Sorcerers of Egypt , Simom Magus , Antichrist , Apollonius and others . 9. As Scriptures at first were proved by miracles , so miracles are now to be proved by Scriptures ; for such miracles as are not consonant to Gods word , are not true . 10. Divers of the Roman Church doubt the truth of many of their miracles ; Canus Loc. 1. 11. c. 6. calls the Author of the Golden Legend a man of a brazen Face , and a Leaden Heart . Espencaeus upon 2. Tim. 4. saith , That the Legends are full of fables . Caietan Digr . 21. Opusc. de concep . Virg. C. 1. tells us , That it cannot be known infallibly , that the miracles on which the Church groundeth the Canonisation of Saints be true , because the credit thereof depends on mens reports , who may deceive others , and be deceived themselves . Q. 12. What were the Institutions and Exercises of the first Monks ? A. At first they used to work , when occasion served ; to eat and drink soberly , to go decent in their apparel , to fast and pray often , to possesse all thing● in common ; to Read , Meditate , Preach , and hear the Word of God , to study Temperance , Continency , Modesty , Obedience , Silence , and other Vertues ▪ They were divided into tens , and hundreds ; every nine had their Decurio , or tenth man to overlook them , and every hundred had their Centurio , to whom the ten Decurions were subject , they had their distinct beds ; at the ninth hour they met to sing and hear Sermons , at Table they fit silent , and content themselves with Bread , Herbs , and Salt ; the old men onely drink Wine ; in the night they had their ho●● of prayer ; in the Summer they dine , but 〈◊〉 not : Their chief Governour they called Father ; in Syriack Abbot , who for his learning was eminent , and for his life exemplary . These ancient Monks used to wear Hoods and Girdles , they went also with staves , and scrips of Goat skins . But in Egypt they wore no shoos , because of the heat of that Country . The affairs of the Covent was committed to some Brother , till he grew weary of it ; but in Mesopotamia , Palestine , and Cappadocia ; the Brothers did serve by turns weekly ; at the end of the week , the servant did wash the feet of his Brothers , and so resigned up his office to the next . In most places they observed the third , sixth , and ninth hours for prayer ; none were admitted into the Monastery till they were 〈◊〉 tried by waiting ten days together without the Gate , and patiently enduring all the opprobrious speeches that should be uttered against them ; then did the Abbot receive them with a long exhortation , admonishing them of their duties , and chiefly exhorting them to Mortification , Humility , Silence , Obedience , Meeknesse , Patience , Sobriety , Submission , Confession of their infirmities , and such like duties . Then are these Probationers stript of their own Garments , and cloathed in Monks habit , and are tried one whole year under strict discipline ; if there be dislike on either side , they receive their own clothes again from the Steward , & are dismissed the Monastery . Small offences among these Monks were punished with publike humiliation and acknowledgment , the offender lying flat on the ground , till the Abbot bid him rise ; but great faults were punished with stripes , or expulsion : during their sitting at Table , they were to hearken to what was read out of the Scripture , to the end , they might be taken off from idle talk , and that their mindes might be sed as well as their bodies , seeing not by bread ●lone man doth live , but by every word that ca●neth out if the mouth of God. These primitive Monasteries also were subject to the Bishops of the Diocesse , without whose leave , they were not to go abroad from their Covents . I do not finde that in these Primitive Monasteries they were tyed to set Fasts , ●● the three Vows of Chastity , Poverty , and Obedience , or to different cloathes and colours ; or to stay longer in the Monastery , then their own liking . Q. 13 : Why did Religious Persons cut their Hair and Beards ? A. Because long Hair was abused among the Gentiles to Pride , Luxury , and Superstition . It did argue also Effeminatnesse , Childishnesse , or Slavishnesse ; for in some places slaves used to wear long haire , which when they were made free , they layed aside ; so children , when they came to years o● puberty , cut their Haires , and offered them to Apollo who by the Poets is called Crinitus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nourisher of Haire ; the Gentiles gave long Haires to their gods ; So Iupiter , Apollo , Bacchus , Neptune , Aesculapius , are described with long Haire . Nature gave the Woman long Haire , to distinguish her from the Man ; therefore men with long Hair were noted for Effeminate , and in derision called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Hair-trimmers . The Apostle reproves it in men ; therefore the Clergy by the Canons of Councils and Decretals , are forbid to nourish their Hairs , but to cut them ; yet I do not finde that they used in those times to shave , or were injoyned to do so , but rather the contrary : therefore Optatus Milevitanus , L. Cont. Parmen . reproves the Donatists for shaving the Catholike Priests : and Clemens Alexandrinus , L. 3. Paedag. c. II. saith that the Haires are to be clipt with Scissors , not shaved with a Rasor . And the reason why shaving was then prohibited among the Christians , was because it was used by the Gentile Priests in honour of their Idols ; for in the time of the Primitive Christians , were the Priests of Isis yet extant , who used to shave their Heads : for this cause God would not have the Jewish Priests to shave , seeing he would not have them to be like the Idolatrous Priests ; nor would he have them to shave in Funerals , Levit. 21. Now the reasons why Monks and Clerks , were shaved among Christians , and that onely on the top of their Head , so that their hairs hanging about their Ears , represented a Crown , were these . 1. To resemble the Crown of Thorns which Christ wore . 2. To shew that Christs Priests are also spiritual Kings . 3. They shave off their Haires to shew that they should lay aside all superfluities of the flesh , and sinful lusts ; but the Crown of the Head must be bare , to shew that the minde must be free for contemplation 4. their naked and bare Crowns were to shew the nakednesse , purity , and simplicity of their lives . 5. To shew their repentance and conversion ; for such were commanded to cut their Haires , before they were admitted again into the Church . 6. To discriminat the Christian Monk● from the Jewish Nazarites , who wore long Haire , as Moses did Vaile , to shew that the mystery of redemption was not as yet revealed . 7. They cut or shave to avoid the uncleannesse and inconveniences that accompany long Haire . 8. To shew their contempt of the world , and of those vain Effeminate men who pride themselves in their long Haire . 9. They shave their Beards that they may look smooth like Children and Angels , who are alwayes painted young , by this shewing , they should be Children in malice , and Angels in innocency . Q. 14. Whence came the custome of shaving , or cutting the hairs of head and beard among religious persons ? A. Some will have Saint Peter to be the first Christian that was shaved on the crown , at Antioch , by the Gentiles in derision . Others ascribe this custome to Anicetus , who lived about 165. years after Christ ; but this is rejected by Bellarmine . Others again will have the Fourth Council of Toledo , about the year of Christ 631. to enjoyn this shaving of the crown ; and in the council of Aquisgran , an Christi 816. the Monks are enjoyned to shave in Easter week . But shaving of the Beard is not so ancient ; for it came in with the Doctrin of Transubstantiation , taught by Peter Lombard , Anno 1160. and established by Innocent 3. in the Council of Later●n , in the year 1200. The reason of this shaving was , left any hairs of the beard might touch the body or blood of Christ ; or least any crum of the bread , or drop of the wine might fall upon , or stick to the beard . In the time of Epiphanius , about 400. yeares after Christ , it was not the custome among Monks to cut their beards ; for he inveighs against the Monks of Mesopotamia , for wearing long hairs like women , and cutting their beards , which also was the custome of the Messalian Hereticks . But that this custome of cutting the beard was not generally received by the Clergie , appears in the French Story ; for Fr●ncis the first caused the Church-men with a great sum of money to redeem their beards which he threatned to cut : but indeed the custome of shaving was used among the Gentile Priests ; for which reason God would not have his Priests to shave , that they might not seem to follow the wayes of Idolaters . The Egyptian Priests , by shaving off all their haires , did signifie that the Priests should be pure and cleane , and free from all pollution . They used also in Mourning and Funerals to cut their haires ; so Statius saith , 1. 6. The●● Terg●que & ●ectore fusam Caesariem minuit , and to cut the haires of the dead , which they laid on the Tomb , or cast into the fire , as a sacrifice to Pluto and Pr●serpina , as may be seen in Euripides and Homer . Of this custome speaketh Virgil , in the death of Queene D●do ; Nondum illi flavum Proserpina vertice crinem Abstulerat , Stygieque caput damnaverat Orco , &c. Sic ait , & dextra crinem secat , &c. They used also to spread their cut haire upon the Coffin , as Heliodor 1. 6. sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And as they offered the hairs of the dead to Orcus ; so they did of Children to the Rivers , from whence they held all things had their Original , or else to Apollo and Hercules , that is , the Sun ; for by the heat of the Sun , and the moisture of Water , haires are procreated . But in their Marriage Solemnities they used to offer their haires to Diana or Iuno , cui vincla jugalia cur●● ; for she was held the Goddesse of marriage . Childrens haire were cut with ceremony in the Temples , and preserved in boxes or cases of Gold and silver . Sea-men in danger of shipwrack used to cut their haires , thinking thereby to appease the angry Sea gods . Among some Gentiles the haires were cut in signe of liberty ; among others in token of servitude : It was a punishment to cut the hair among the Germans , as T●citus de mor. Ger. sheweth of the women there , who for adultery had their hair cut : Accisis crinibus nudatam domo expellat maritus . Such also as stood guilty of capitall crimes were shaved ; as Nicolaus Damascenus sheweth , and Philostratus in the life of Apollonius . But sometimes again guilty persons wore long hair , and were forbid to shave ; to be halfe shaved was the badge of a slave ; Frontes literati , & capisllum semirass , & pedes annulati , saith Apuleius ● . 9. Slaves were stigmatized on the forehead , halfe shaved , and had rings about their feet . Davids servants were sent back by the Ammonites ha●fe shaved . Sometimes shaving was a note of Effeminatenesse ; sometimes of Craft ; sometimes of Foolishnesse ; sometimes of Liberty ; and sometimes ( as is said ) of Slavery . But however it was used among the Gentiles , it is expresly forbid to the Jewes , and threatned as a punishment . Yet among Christians it is indifferently used ; but among the Monks and Priests it is used as a mark of distinction ; and to shew that as dead men were shaved among the Gentiles , so that our Monks are dead to the world , and as the Gentiles thought by cutting their haire to pacifie their angry Gods ; so the Monks , by laying aside all fleshly superfluities , strive to avoid Gods wrath . This I should like well , if they were as carefull about the thing signified , as they are about the signe : And as shaving was sometimes a signe of Liberty , so I wish it were among them , who as they pretend , they are free from the world , so they were free also from the Devil , and the flesh , and from those sinnes that enslave them ; for he that committeth sinne is the servant of sinne ; yea a servant of servants , whatsoever badges of liberty hee pretend . Q. 15. Where there any Religious Women , which we call Nuns , in the Primitive times of the Church ? A. Yes : For we read of Marcella , Sophronia , Principia , Paul● , Eustochium , and others , who did professe chastity , and contempt of the world , and an earnest desire of heavenly things . This retired life they undertook of their own accord , and not by force ; for every one is not capable of perpetual Virginity nor were they tyed to it by vow : For the Apostle saith , That if a Virgin marry , she sinneth not . Indeed such Virgins as had dedicated themselves to God and a single life , if afterward finding their own inability to persevere , did marry , these marriages were thought scandalous , yet lawful ; For it is better to marry then to burne ; therefore they were not rescinded ; and the parties so marrying were evil reported of for their inconstancy ; for this cause pennance was in ▪ joyned them . And afterward Iovinian made it capital for any man to marry , or to sollicit a Nun , because the Donatists of his time defloured divers Nuns . Such married couples were Excommunicated by the Church , perpetually imprisoned , or pur to death , by the Civill Magistrate , and the marriage absolutely disanulled as incestuous . Before Censtantine's time , I doe not read of any Monasteries or Nunneries erected for Women , by reason of frequent persecutions , and the uncertain condition of Christians then : But after that peace was established in the Church , Houses were built for Virgins , but yet with liberty to be elsewhere ; for Eustochium the Virgin lived with her own Parents , and so did the Virgin Demetrias ; and we finde in Cyprian , Hierom , and Austin , that such Virgins had liberty to goe abroad , to heare Sermons in the Church , and to receive the Eucharist with the rest of Gods people ; they were enjoyned to be modest and frugall in their cloaths and diet ; not to converse with men ; not to walk alone ; not to bathe , except their hands and feet ; to fast and pray often ; to be vailed ; to abstain from wine ; to wash the Saints feet ; not to be idle , but either to sing , pray , hear , or be working with the needle . And seeing hair was given to the woman as an ornament and badge of distinction , and for modesty ; therefore Nunnes of old were not shaven● as now , but were prohibitted by the Council of Gangren , Can. 17. to shave at all . Yet in the Syrian and Egyptian Monasteries , Nunnes at their admission used to offer their haires to the Abbatesse because it was not lawfull for them to wash or anoin● their heads : therefore to keep their heads the cleaner from filth and vermin , they cut their hair . It s likely they learned this custome from the Vestal Virgins at Rome , who used to cut their haire , and offer it on the tree L●tos , called Capill●ta , as Pliny sheweth . Q. 16. In what account are Monks , at this day in the Roman Church ? A. They are of that high esteeme , that their very garments are counted sacred , and that there is power in them to cure diseases , to work miracles , to drive away evil spirits , to further them towards Heaven , so that some Kings and Princes have desired to dye in a Francisca● Hood . 2. They count this the state of perfection , the Angelical life , the life that Eliah and Saint Iohn Baptist , Christ and his Apostles did embrace , and a life meritorious of Heaven . 3. Whereas in the beginning Monks were altogether Lay-men , and not to meddle with any other employment but what was proper to their profession , to wit , prayer , fasting , virginity , poverty , and obedience : now they are admitted into , and priviledged with all Ecclesiastick Dignities , from the Doore-keeper even to the Papacy . 4. The married life , amongst many of them , is accounted pollution , compared with the Monasticall ; Notwithstanding the Apostle tells us that marriage is honourable , and Christ honoured it himselfe with his presence and first miracle ; and would be born of a Virgin , but after shee was espoused to a Husband . 5. Such is the respect they give to this life , that they prefer it to all natural affection and duty between Parents and Children , to which not onely are wee tyed by nature , but also by speciall command from God. Hierome commends Paula in her Epitaph for abando●ing Brother , Kindred , and her owne Children , whose teares shee slighted , preferring this kinde of life to them all ; but this preposterous zeale is condemned by the Council of Gangra , Can. 15. 6. So likewise they prefer it to the mutuall duty and stipulation that is betweene man and wife , permitting , yea teaching that they may forsake each other , and enter into a Monastery ; which is to put asunder those whom God hath joyned together ; to defraud one another of due benevolence , and by this meanes occasion adultery . The Apostles counsell is , that the married couple should not defraud one another , except it be for a time , by consent , to give themselves to prayer , seeing the man hath not power over his own body , but the woman ; and so the man hath power over the woman . 7. They will not permit Monks and Nunnes ever to marry , though they have not the gift of continency , accounting all such marriages Sacriledge ; whereas the first Monks were left to their owne freedome , and not constrained to stay longer then their conveniences would permit : And in the Primitive times of the Church , marriages contracted after the vow of continency made , were not dissolved , but held lawful ; onely the parties for their inconstancy were enjoyned pennance , and the man made incapable of Eccelesiastical employment : Neither were their Monks forced to vow chastity , seeing every one is not capable thereof , and much mischiefe hath proceeded from this constrained Vow : but men were left to their owne freedome . Neither was it at that time counted a more hainous sinne for a Monk to marry a Nunne , then to keep a Concubine . 8. The modern Monks are permitted to weare Rings ; to converse in Kings and Princes Courts ; and such is the opinion they have of Monasteries , that they think a man cannot sufficiently repent him of his sinnes , or be truly mortified ; except he be shut up in a Covent . Q. 17. How were the Monks and Nunnes of old consecrated ? A. The Monks after prayers and exhortation made by the Priest , is by the same signed with the signe of the Grosse , and shaved or polled rather ; then is his old garment taken off , and he is cloathed in a Monastical habit , and with other holy men present , is made partaker of the Divine mysteries . The Nunnes were consecrated either by the Bishop or the Priest , and by them covered with a Vaile ; if the Abbatesse presumed to do this , she was excommunicated : Twenty five yeares of age was then held a fit time for Virgins to be Vailed , but now they may at twelve , or before ; the dayes of the yeare for receiving their Vaile , and Consecration , were the Epiphany , Easter-eve , and the festival dayes of the Apostles , except in case of death . The Virgin to be consecrated was presented to the Bishop in her Nunnes habit ; then before the Altar with Musick and burning Tapers , the Priest before hee puts on her Vaile , thus saith , Behold Daughter , and Forget thy People and thy Fathers House , that the King may take pleasure in thy beauty : To this the people cryed Amen , and so the Vaile is cast over her , and all the religious Martons present do kisse her , after the Priest hath blessed and prayed for her : in this Vaile is placed as much Sanctity , as in Baptisme ; and that such Virgins as depart out of this world without it , are in danger of damnation . Q. 18. What was the Religious Order of the Benedictines ? A. Benedict or Be●et in Vmbria , a country of Italy , being weary of the warres and tumults there , retired himselfe into a Desart place , after the manner of Autho●y the Theba● , to whom did flock multitudes of people ; from thence he goeth to Cassinum , an ancient Town where he setled , and prescribed Laws to his Monks , after the manner of Saint Basil. He is said to found twelve Monasteries , over which he placed twelve Abbots , that were his Disciples . His chiefe Monastery , Cassinum , was richly endowed by Tertullus , a Roman Patritian , who bestowed on it , Castles , Villages , Lands , and large possessions . Equitius , a Senator followed his example , and conferred large revenues on it , and so did divers others after him . This Order did quickly spread through France , Germany , Sieily , Spain , England , and other places . By the meanes of Ma●rus his Disciple , who was Sonne to Equitius the Roman Senator , neere Orleans ; the first Monastery of Benedictines is founded , consisting of one hundred and fourty Brothers , which number was not to be altered . By Placidus Sonne to Tertullus , the Roman Patrieian , Benet set up a Monastery in Sicily . By Leobardus , he erected a Monastery in Alsatia , foure miles from Strasburg ; he planted also a Monastery at Rome , neere the Lateran Church , in the time of Pelagius . By D●natus a Benedictine Covent is erected in Spain about the yeare of Christ 590. By Austin , Arch-Bishop of Canterbury , the Benedictines got footing in England , Anno 596. and so by degrees they spread through other places ; chiefly in Germany , by Boniface the German Apostle , and Bishop of Mentz , Anno 545. These Benedictines were afterward divided into divers Sects ; Namely the Cluniacenses , instituted in Burgundy , by one Otho , an Abbot , to whom William , Sirnamed the Godly , D. of Aquitain gave a Village called Mastick , Anno 916. The Carnalduenses were erected by one Romoaldus a Benedictine , on the top of the Appenin Hills . The Vallisumbrences , so called from Vallis Vmbrosa , on the side of the Appenins were erected by one Gualbertus a Florentine , Anno 1060. the Montelivetenses were set up by one Bernard Ptol●mens at Sienna in Tuscany . Anno 1047. The Grandimonte●ses about the same time were instituted by one Steven , a Noble man in France . The Cistertians , so called from Cistertium in Burgundy , about the same time were erected by one Robert , Abbot of Molismenia . Saint Bernard was of this order , who about the yeare of Christ , 1098. was made Abbot of Claravallis , whose Monks were called from his name Bernardines , who are all one with the Cistertians , saving that the Cistertians wear all white ; but the Bernardines , a black Gowne over a white Coat . The Celestini , so called from Pope Celestinus the Fifth , their founder , whose former name was Peter Moroneus . This Order was confirmed by Gregory the tenth , in the Council of Lyons . All these were branches of Benedictines . The Camalduenses , Montelivetenses , and Cistertians wear white ; the Monks of the Shaddowy Vally , Purple ; the Celestins , Skie colour , or blew . The Grandimontenses wear a Coat of Mailes , and a black Cloak thereon . Q. 19. What other Orders proceeded from the Benedictines : A. Benet may be called the founder and author of all the Religious Orders that were in the West , for 666. years together , that is , till the times of the Dominicans and Mendicants ; so that there were of Benedictine Monks reckoned by Trithemius , L. 1. c. 4. above Fifteen thousand Abbies ; out of which proceeded multitudes of Cardinals , Arch-Bishops , Bishops , Abbots , and other eminent men , besides Popes . The Gregorian Order was a branch of the Benedictine . Gregory the great , afterward Pope , was at first a Monk , who , after his fathers death , erected on his own charges Six Monasteries in Sicily , and at Rome converted his Fathers house into a Monastery , and dedicated it to Saint Andrew ; to these Monks he prescribed the rule of Saint Bennet , and assigned to them a large dark or brown coloured cloak to be worne , on which was woven a red crosse in the brest ; these did not shave their beards : The Monks called Gerundinenses were after the Order of Bennet instituted by Iohn , Bishop of the Geru●dinenses in Portugal about the year of Christ , 610. He was warned in a dream to build a Monastery ; which he did , and had it ratified by the Pope . He gave them a white Garment to wear , with his own arms on the breast ▪ thereof ; they were ordered to wear four Ribbands , to wit , two red , and two green . This order was erected under Pope Boniface the fourth . The rule which Bennet prescribed to his Monks , was written out by Pope Gregory the great , and confirmed by Pope Eugenius the Second . Q. 20. What were the rules which St. Bennet prescribed to his Monks ? A. He first sheweth what the duty of the Abbot is , namely to be careful of his charge , to be holy , just , wise , and charitable in his deeds ; and to be powerful in his words , to exhort , correct , reprove , to beware of partiality , and dissimulation , and chiefly of covetousnesse , and pride , not to do any thing of himself without advice of the Covent ; he enjoyneth all to be obedient , silent , humble , to be watchful to prayer in the night ; he prescribes what Psalms they are to sing every day and night ; and what Psalms in their canonical hours . That Haleluia should be said continually between Easter and Pentecost , that they should praise God with David seven times a day ; to wit , in the morning , at the first , third , sixth , and ninth hours ; in the evening , and completory , and at midnight . Particular Psalmes are appointed for each of these canonical hours ; that they must pray with all reverence . That their be Deanes chosen in each Monastery to ease the Abbot ; That every Monk have his own bed to sleep in , that a candle burn by them till the morning ; That they sleep in their cloathes girt , that at the ringing of the bell they may be the more ready for prayer ; divers degrees of Pennance are injoyned according to the degrees of offences ; That the Abbot use all the means he can to reclaim the excommunicate persons , that the lost sheep may be brought home with joy ; That if no correction will prevail , the obstinate person be expelled the covent ; who upon repentance may be received three times ; but never after the third time ; That the Steward of the Monastery be a man of discretion , government , and trust ; That the Abbot keep an inventory of all utensils belonging to the Covent ; That all things be common among the Brothers ; That there be no grudging or murmuring ; That every one serve in the kitching , and in other places when his turn is ; That a special care be had of the sick and infirme , so likewise of the aged and children ; That their be chosen a weekly Reader , to read in time of refection ; That each man be content with a pound of bread for a day : and that onely the sick be permitted to eat flesh ; That wine be drunk sparingly ; That from Easter to Pentecost the Brothers may have their refection at the sixth hour , and their supper in the evening ; in the Summer let them fast every fourth and sixth day in the week , till the ninth hour . The other days let them dine at the sixth hour ; From the midist of September till Lent , let them have their refection at the ninth hour ; but in the Lent time at the evening , so it be by day light ; That after the Completory there be no speaking at all ; if any come late to prayers , or to the table , he is to stand apart by himself ; and to be last served , and shortned in his victuals ; if any for some great offence be excommunicated out of the Oratory , he shall make satisfaction by prostrating himself before the Oratory ; that they shall not onely give themselves to prayer and meditation , at the appointed hours , but shall also labour some part of the day with their hands , to keep them from idlenesse ; That they observe Lent with all strictnesse ; that they use strangers with all reverence and cheerfulnesse , and that the Abbot salute them with a holy kisse , and wash their feet ; that none receive letters or tokens from their Parents without the Abbots leave ; That the Abbot cloath his Monks as he findeth the seasons of the year requireth ; That no Novice be admitted into the Monastery , without sufficient trial of his constancy , and patience ; That if a Priest desireth to enter into a Monastery , he submit himself to the Laws thereof ; and that he have the next place to the Abbot ; That Noble men , who offer their Children to God in the Monastery , swear they will never give them any part of their Estate , but that it be conferred on the Covent ; That if a stranger Monk desire to continue in the Monastery , he be not denied , so his life be not scandalous ; If the Abbot desire to have a Priest or Deacon ordained , let him choose one of his own Covent ; That he shall be Abbot whom the whole Covent , or the greater and better part shall choose ; That the Provost or Praepositus be chosen by the Abbot to whom he must be subject ; That the Porter be an ancient and discreet man , who may receive & give answers , & that the Monastery be provided with Water , and a Mil , and other necessaries within it self , left the Brothers should wander abroad ; If the Abbot enjoyn to any Monk impossibilities , he must with reverence and submission excuse his inability ; if the Abbot urge it , he must obey , and trust to Gods assistance ; That in the Monastery none presume to defend , or strike , or excommunicate another : But that they be obedient and loving to each other ; That they be zealous for Gods Glory , and when they are working , to be still singing of Psalmes . Q. 21. What habit and dyet do the Benedictines use ? A. Their habit is a round coat , a hood called . Cuculla , Cappa , and Melos from Melis , a brock , gray or badger , because it was wont to be made anciently of the skin of that beast . Scapulate is so called from Scapulis the shoulders , which this covereth . In winter their hoods are lined . They were not wont to wear breeches but when they travelled into the countrey . The colour of their upper garment is black , under which they wear a white wollen coat with sack-cloath , and they go booted . The ancient Benedictines were wont , after they were Bishops , to wear the habit of their former profession ; and to this they were enjoyned by the eighth General Council held at Constantinople ; they were also tyed by their rule to lie in their coats and hoods , and to wear course cloth ; but now the case is altered , and so it was in Saint Bernards time , who complains against the Monks luxury in apparrel , wearing , Non quod utilius , sed quod subtilius : Silk garments to shew their pride , but not of cloth to keep them warm . Their simple and course Dyet , as it was prescribed by Benet , is changed into dainty fare ; they now eat Flesh and drink Wine plentifully ; of this Hugo de Sancto Victor● complaineth . Q. 22. What Religious Rules did the Second Council of Aquisgran or Aix prescribe to be observed by the Monks ? A. This Council being held the eight hundred and sixteenth yeare after Christ , ordered that no Lay-man or Secular Priest be received into a Monastery , except he become a Monk ; that the Monks do not swear , that in the Parasceve they use nothing but bread and water . That before they goe to sleep , the Prior besprinkle them with holy water ; tha● the tenth part of their almes be given to the poor ; That they hath not without the Priors leave ; That particular Psalmes be sung for the dead ; That they how not their knees in Whitsun-week , nor fast : but they must fast the Ember-weeks , and on the Eves of the Apostles ; that in case of necessity the Brothers walk with slaves ; That in uncertaine theft , there be a suspending from supper , till the guilty party confesse ; That at Christmasse and Easter for eight dayes together , they that will , may eat the flesh of birds ; That all Monks , if they can , learne their rules by heart ; that in the Kitchin , Mill , and other such places they work with their owne hands ; That the delinquent cast himselfe on the ground before his Abbo● , or Prior ; That they kisse no Women ; That in Lent they wash each others feet . At the Lords Supper let the Abbot wash and kisse the feet of his brethren . In Easter and Whitsun-week ; and on Christmasse , and other festival dayes , let there be no speaking in the Cloyster , but hearing Gods Word read . That the Abbot exceed not the proportion of his Monks in eating , drinking , cloathing , sleeping , and working ; and that he be not given to gadding abroad ; That the servants after the refection of the brothers , eat by themselves ; and that the same Lessons ; be read to them , which were read to the Brothers ; That Hallelujah be omitted in the Septuagesi●a . That Novice must neither be shaved nor cloathed with a Monks garment , till his time of probation be expired , and promise made by him of obedience , according to Saint Bennets rule . That none be set over Monks , but he that is a monk . That in Lent the Brothers do work till the nineth houre , then repaire to Masse ; and in the evening let them take their refection . These are the chiefe duties , to which Saint Bennets Monks are enjoyned by the aforesaid Synod . And whereas at first the Monks were Lay-men , and had no Priest , but such as came from abroad ; at last they were permitted to have Priests of their owne , and that they should receive Tythes , First-fruits , Oblations , & Donations , as well as other Priests , by Gregory the great , Boniface , and other Popes , as may be seen in Gratian. Q. 23. What were the Rites and Institutions of the Monks of Cassmum ? A. This was the first Monastery of the Benedictins , where divers Rites were observed , which are not in Bennets Rule . The chief are these . Fourteen dayes before Easter all the Altars are stript of their ornaments , and covered with black ; the Images are vailed ; Gloria Patri is not sung . Three nights immediatly before Easter the Night Service continueth till the morning , and is joyned to the Mattins ; no hells are rung ; the lights are put out ; the Abbot washeth the Monks feet . In the Parasceue late , a little bread and water is taken . On Easter Eve in the night time the Tapers are kindled . On Easter day , before Masse , there is a Procession with Burning Tapers , and Holy Water , the Priests singing and praying . The two next dayes after , Crosses , Holy Water , and Reliques are carried about with the Gospel , and burning Tapers , with singing and saluting each other with holy kisses , the Priests being in their rich Copes . Six severall times in the yeare they enter into the Refectory singing ; namely , on Christmasse day ; on the Epiphany ; on Palme Sunday ; on the Holy Sabbath ; on Easter day ; and the third day in Easter week . Every Lords day they have 12. Lectures , and so many on their chief Festivals , namely , Christs Nativity , the Epiphany , the Purification of Mary , the two Martyrs , Faustinus and Iuletta , S. Scholastica , S. Bennet , Ascension day , the Festivals of the Apostles , S. Laurence , S. Mary , S. German , S. Andrew ; on these Eves they fast , they doe not kneel , nor work ; but on the lesser Festivals they read but eight Lessons , and afterward they work . Their meat and drink is measured to them , according to the discretion of the Abbot . When they receive new garments , which is about S. Martins day , they march singing , with Tapers burning in their hands , into the Vestry , or Wardrobe , where this Gospel is read [ Be not carefull what you shall eat , nor what you shall drink ; nor for your bodies , with what they shall be cloathed ] Then having prayed , they lay down their old garments , and receive new . They begin their Lent on Qu●●quagesima Sunday ; and a few dayes before they receive wax for lights , with which they are to read in the night time . They confesse to one another twice a day ; in the morning of their failings by night ; in the evening of their failings by day . They must not walk either within or without the Covent with a staff , except they be weak . What work soever they are about in the kitchin , or else-where , they sing Psalms . They are shaven all together on certain days , namely , at Easter , Ascension day , the first of August , the first of September , and first of October , and at S. Martins day , and Christmasse . If Easter fall out late , they are shaved a little before Septuagesima , and in the Quinquagesima . Q. 24. What is the manner of electing their Abbots ? A. Each Monastery is to chuse an Abbot from among themselves , either by generall consent , or of the better part : If there be none among them fit for that place , then they may chuse out of some other Monastery ; when he is chosen , it is not in their power to depose him . If a Clergy-man be chosen Abbot , he must leave off his former Function . Two Abbots must not be chosen for one Monastery ; nor must one Abbot be over two Monasteries ; they must not meddle with secular affairs . If an Abbot do not punish grievous enormities , he is to be sent to another Covent , where he is to do pennance ; but not in his own , because of the strict subjection and obedience , by which the Monks are tyed to their Abbots : If the Covent chuse an unfit man for their Abbot , the Bishop of the Diocesse , with the neighbouring Abbots , or the Prince of the place , may depose him , and choose another . Now Princes ordinarily choose such as they please , and impose them upon the Monks ; but the Abbot , when he is chosen , must be consecrated by the Bishop of the Diocesse , who hath power to visit the Monasteries within his jurisdiction , and to correct what is amisse . If the Abbot shall refuse to submit to the Bishop , he is suspended from the Communion till he repent . Neither must he alienate any thing that belongs to the Covent without the Bishops consent ; if he do otherwise , he must be degraded , and the things alienated restored again by the Bishops command . What is conferred by devout persons on the Monastery , must not be converted by the Abbot to his own particular use . No man must erect a Monastery without the Bishops consent ; nor must the Abbot travell into a forrein Country without leave from his Diocesan , who must not do any thing that may tend to the prejudice of the Monastery ; which if he doe , he is to be excommuncated ; Neither must he , without the consent of the other Abbots , depose an Abbot , or alienate the things belonging to the Monastery , for the Abbots offence . In case of injury , the Abbot may appeal from the Bishop to the Prince , or to a Counel ; and some Abbots there are , who , with their Monasteries , are onely subject to the Pope , as Cassinum . The Monastery of S. Maximinus , near Trevers , is subject onely to the Emperour in temporals , and to the Pope in spirituals . Anciently the Election of the Abbot was ratified by the Emperour , or Prince , in whose Dominion the Monastery was ; but afterwards the Pope extorted this power from the Emperour , and drew all investitures to himself ; to whom the Abbots swear allegeance and fealty . The Ceremony used by the Emperour in the Abbots confirmation , was the delivering of a Staff and Ferula into his hands , to put him in mind of his Pastoral Office. Q. 25. What were the Nuns of this Order , and what were their Rules ? A. Scholastica , Sister to Bennet , erected the Order of Nuns , after Bennets Rule . They are not permitted to be Godmothers in Baptisme , not to goe abroad , except in case of great necessity , and that with some ancient women . They must give themselves to singing , prayer , and meditation , and must observe the Canonical hours . They must not speak with any man , except in publike before witnesses . None must be admitted into the Nunnery without one years probation at least . If any be found unchaste , after three whippings she is sed with bread and water for one whole year in prison . None must wear Silks ; they are consecrated and vailed by the Bishop alone . When the Nun is cloathed with her Sacred Vestiments , she approacheth to the altar , holding in each hand burning Tapers ; there she kneeleth , and having heard the Gospel read , the Bishop prayeth for her perseverance in patience , chastity , sobriety , obedience , and other vertues . The Abbatesse ought to be a woman of d●scretion , gravitie , and religion ; who should be carefull and vigilant over her charge ; who must not suffer any man to speak either with her self , or with her Nuns , after Sun-set , till the morning , and that before witnesses . She must not go abroad without the Bishops leave , and upon urgent necessity , and must leave in the interim a Deputy to look to her charge ; neither must she go abroad without some Nuns to accompany her . No young woman must be chosen Abbatesse , nor any under 60. years of age . No woman must be suffered to come into the Monks Covent , nor must men be permitted to enter the Nunnery , except the Priest to officiate , who must stay no longer then whilest he is officiating . The Monasteries of Men and Women must be built apart , to prevent scandal and the temptations of the Devil . The Abbatesse must not presume to impose hands , to ordain Priests , or to Vaile the Virgins . Q. 26. What Laws were prescribed for Monasteries ? A. 1. That they should be built in such places , where all conveniences may be had , that the Brothers may not have occasion to gad abroad . 2. That they may not , being once dedicated , be converted to secular uses ; but if the Monks live disorderly , they may be thrust out , and Secular Canons be put in their place . So likewise the houses of Secular Canons may be converted into Monasteries . 3. That in Synods or other publike meetings , the Abbot of Cassinum take the place before all other Abbots , because of the antiquitie and dignity of that Monastery , being the Mother of all other Monasteries in the West . 4. They were exempted from all civil exactions , and Secular affairs , that they might the more freely serve God. 5. Every Monastery was permitted to have an Advocate , who was a Lawyer , to maintain the Priviledges , Lands and Revenues of the Covent , for the ease of the Monks , who were not to meddle with secular affaires ; but the Advocate was to do nothing without the consent of the Abbot and his Monks , nor they without him in secular businesse . 6. Most Monasteries were erected not onely to be houses of devotion , but also Schools of good learning ; in which the learned languages and liberal sciences were professed . For this cause Oswald , King of the Angles , as Beda l. 3. c. 3. witnesseth in his History , gave large Possessions and Territories for building of Monasteries , in which the youth might be educated ; and so Gregory the great employed divers Monasteries in England , for extirpating of the Pelagian Heresie . Balaeus cen . 13. Maidulfus Sc●tus the Philosopher erected the Monastery of Malmesbury , in which he set up a School for the Greek and Latine tongue , where he read the Arts himself , as Balaeus Cent. 14. c : 16. sheweth . For the same end were the Monasteries of Saint Dennis in Paris , of Millan ▪ of Rhemes , of Saint Gall , of Tours , of Trevers , and many more erected ; so were the Canons houses , neer Cathedrals , built for this end , that youth might there , as in Colledges and Schools , be targht and educated ; that from thence able Divines might be sent abroad to preach the Gospel . Therefore the Canons were enjoyned to maintain Professors of Divinity , and to assign Prebendaries for their sustinance . 7. Though in the beginning Monks were Lay-men , and lived not upon Tythes , but on their Lands and Rents , or on their own labours , yet afterward when they were admitted into the Priesthood , and permitted to preach , and administer the Sacraments , they were invested with Tythes , Oblations , first Fruits , and other Ecclesiastical duties . Paschalis the second , about the yeare of Christ 1100. ordained that no Monks should pay Tythes of their own labours . And afterward Pope Adrian , exempted from paying of Tythes , the Cistertians , Saint Iohns Knights of Ierusalem , and the Templars . 8. Monasteries had the same priviledge that Lords have over their Vassals , namely , to demand mortuaries , which was the chiefe horse or other beast belonging to the party deceased . 9. Great men and Princes thought no prison so sure as a Monastery ; therefore the Greek Emperours used to shut up in Moasteries their rebellious Children , and potent Subjects whom they suspected either of greatness or ambition . So Ludovicus Pius was shut up in a Monastery by his Sonne Ludovicus the second : divers other examples are extant upon Record . 10. Princes had such a conceit of the sanctity of Monasteries , that they thought they could not make sufficient satisfaction to God for their sins , except they had for some time shut themselves up in Monasteries . 11. The Benedictine Monks by the rule of their Founder , were not to eat flesh , except birds at Christmas and Easter ; yet they may drink Wine , except in Lent : But children , aged , and sick people were dispensed to eat flesh . 12. When children by their Parents are shut up in Monasteries , though afterwards , when they come to years of discretion , they should desire to remove , yet they may not , by the Lawes of the Covent ; because ( say they ) who are once dedicated to God , may not returne to the world again : for this they alledge the example of Samuel , who in the Temple being dedicated by Hannah his mother to the service of God , persisted therein . But this was not the custome of the first Monasteries , which left men to their own liberty ; and the Pope hath power to dispense with monastical Vows ; so he did , when he dismissed out of the Monastery Casimir of Polonia , whom the people chose for their King ; in memory whereof , the Polonians were enjoyned by Clement 2. to shave their crownes like Monks , and the Knights at certain Feastivals to wear white Surplices , like Priests , in time of Divine Service . 13. Of Monks and Lay-men were instituted Fraternities . For many devout Seculars , not being able to use the habit , or be subject to the rigid rule of the Monks , were notwithstanding willing to partake of their prayers and merit of their order ; so that at certain times they had their meetings for relieving of the poor , for prayers and publick supplications , in which they had their Processions in sackcloth , and their faces covered with linnen , whipping their naked backs in figne of repentance . Of these Fraternities were divers Families , to wit , of 8. Sebastian , S. Roch , S. Ann. S. Anthony , S. Dominie , S. Martin of the Rosary , and divers others . Of these passages see Bruschius , Balaeus , Pol. Virgil , Surius in the lives of the Saints , the Centuries of Magdeburg , Isidor , and divers others . The Contents of the Tenth Section . Of new religious orders sprung out of the Benedictines ; and first of the Cluniacenses . 2. Of the Camaldulenses and Monks of the Shadowy Valley . 3. The Sylvestrini , Grandimontenses , and Carthusians . 4. The Monks of S. Anthony of Vienna , the Cistertians , Bernardins , and Humiliati . 5. The Fraemonstratenses , and Gilbertins . 6. The Cruciferi , Hospitalarii , Trin●tarians , and Bethlemits . 7. The Johannites , or first religious Knights in Christendom . 8. The Templars . 9. The Teutonici or Mariani . 10. The Knights of S. Lazarus , Calatrava , and S. James . 11. The orders of Mendicant Friers , and first of the Augustinians . 12. Of the Carmelits . 13. Of the Dominicans . 14. Of the Francisca●s . 15. Of things chiefly remarkable in the Franciscan order . 16. Of the Knights of the holy Sepulchre , and Gladiatores . 17. Of the Knights of S. Mary , of Redemption , of the Montesians , of the order of Vallis Scholarium , and Canons Regular , of S. Mark. 18. Of S. Clara , S. Pauls Eremites , and Boni-homines . 19. The servants of S. Mary , Coelestini , and Jesuati . 20. The order of S. Briget . 21. The order of S. Katherine , and S. Justina . 22. The Eremites of S. Hierom , S. Saviour , Albati , Fratricelli , Turlupini , and Montolivetenses . 23. The Can●ns of S. George , the Mendicants of S. Hierom , the Canons of Lateran , the order of the Holy Ghost , and of S. Ambrose ad Nemus , and of the Minimi , of Iesu-Maria . 24. The orders of Knight-hood , from the year 1400. namely of the Annunciada , of S. Maurice , of the Golden Fleece , of the Moon ; of S. Michael , of S. Stephen , of the holy Spirit , &c. SECT . X. Quest. 1. WHat new Religious Orders did there spring up in the West , upon the decay of the Benedictines , and what were the Cluniacenses ? A. After the Benedictines had flourished in the West about 400. years , namely from the time of Iustinian , tili Conradus the first , about the 900. year of Christ ; out of this root sprung up new branches , who being offended at the loose lives of the Benedictines , and that they had fallen off from their Founders rule , resolved to retain the old rule of Benet , but to adde some new stat●●es thereto , and to underp●op the old decaying house , with new posts . The first that began this reformation was Ber●o , who built a Monastery near Cluniacum , over which , when he was dying , he placed one Odo to be Abbot thereof ; which Odo , was the first indeed , that revived Bennets rule , and inforced it with new additions , and so from the place his Monks were called Cluniacenses , and not Benedictines ; by their rule , the Abbot must eat with his Brothers , and not alwayes with strangers ; a revolting Monk may be recevied again above three times ; fearing least the wandering sheep should become a prey to the Woolf. They renewed the custom of dipping the consecrated bread into the Cup ; which was used in case of necessity to children and the sick ; and afterward was promiscuously used by all at the Communion , till it was condemned by Pope Iulius , 340. years after Christ : but this custom revived again An. 580. and was condemned again by the third Synod of Bracara : at last An. 920. it was revived by these Monks of Cluniacum . When any is to be admitted into their order , they are brought to the Monastery , there they are clipped , shaved , washed , and stript of their old cloathes : and then being new cloathed , are admitted . These Monks at first were very strict , but afterward became more loose . Q. 2. What were the Camaldulenses and Monks of the Shady Valley ? A. About the yeer of Christ 1030. according to Sabellicus , one Romualdus of Ravenna , perceiving how the rule of Bennet was neglected , began to lay the foundation of a new Order in the Field Camaldulum ; whence he gave the name of Camaldulenses to his Monks . He erected , as we said before , a Monastery upon the top of the Appenins ; having obtained a place from one Modulus , who dreamed he had seen in his sleep Ladders , reaching from that place to Heaven , on which he saw Mortals cloathed in white , mounting upward ; whereupon Romualdus procureth the place , buildeth a Covent , and gave his Monks white hoods to wear . He enjoynd them also to silence , except in time of divine service ; and yet some , to keep their rule of silence the more strictly , will not joyn with the rest , but pray by themselves : two days every week they feed on bread and water , which is their fast ; and sit bare-footed on the ground . About half a mile from thence are wooden crosses , which women must not go beyond , under pain of the Popes curse . The order of Vallis Vmbrosa , or the Shadowy Valley , was instituted An. 1060. by one Iohn Gualbert , a Florentine , as is said : this Iohn having forgiven his enemy , who had killed his Brother , ( for which mercy shewed to his enemy , in a certain Abby Church , whither he went for devotion , he was thanked ( so the story goeth ) by a Crucifix there , which bowed its head to him ) resolved to renounce the world , came to the Shadowy Vally , where there were two Monks living . In that place he makes up a like house of boards ; but his fame grew so great , that many both Clergy and Lay-men flock to him ; And the Lady of the soyle being Abbatesse , bestowed the ground upon him , with other large possessions . So he being made Abbot , by the consent of the Monks , who were gathered together there , proposed Saint Bennets rule to be observed ; which he enlarged by causing lights to burn still in the night , both in their Chappel and Dormitory ; and ordering that they should wear no other cloth , but what they made of the wooll of their own sheep . He reformed divers Monasteries , and placed over them Provosts of his own choosing ; he built also divers in Lombardy , and elsewhere ; for which he was Canonized , and by Alexander 2. and Gregory 7. Popes ; his order was ratified . Their habit was of a purple , or as others write , of an ash-colour . Q. 3. What were the Sylvestrini , Grandimontenses , and Carthusians . ? A. The Sylvestrini were so named from one Sylvester , who instituted this order after the rule and habit of the Monks of Vallis Vmbrosa . This order was begun in the Marquisate of Ancona in Italy . The Grandimontenses were so called from the voice that three times uttered these words in Grandi Monte , that is , in the Great Hill , where one Peter was advised by the same voice to build his Monastery . This Peter was disciple and successor to one Steven , who in the year 1076. erected this order in Gascony , where on the Hill Muretum he built him a cottage , after he had wandered through many desarts . He prescribes a rule to his disciples , patched up of Bennets rule , and of the Rites of the Canons Regular , of Saint Austins Monks , and of his Eremites . He , as we said before , wore on his naked body a Coat of Males , his bed was a hard board , without either straw or coverlid ; with often kneeling , kissing of the ground , and beating it with his forehead and nose , he made his hands and knees hard like a Callus , or Corn , and his nose crooked . This order at first was ruled by a Prior ; afterward Pope Iohn 22. gave them an Abbot . The Carthusians or Charter Friers were instituted by Bruno , born in Collen , and professor of Philosophy in Paris , about the year of Christ 1080. upon this occasion ; being present at the singing of the office for his fellow Professor now dead ( a man highly reputed for his holy life ) the dead corps suddenly sitteth up in the Beer , and crieth out [ I am in Gods just judgements condemned ] these words it uttered three several days : at which Bruno was so affrighted , that a man held so pious , was damned ; what would become of himself and many more ? therefore concluded there was no safety for him , but by forsaking the world : hereupon he with six of his scholars betook themselves to a hideous place for dark woods , high hills , rocks , and wilde beasts , in the Province of Dolphinie neer Grenoble ; the place was called Carthusia , whence his Monks took their name , and there built a Monastery , having obtained the ground of Hugo , Bishop of Grenoble , who also became a Monk of that order . By their rule , these Monks should wear sack-cloth , or a hair shirt next their skin , a long white cloth-coat loose , with a hood , and a black cloak over , when they walke abroad . The Lay-Brothers wear a short coat to their knees . They eat no flesh at all , they buy no fish , but eat them when offered ; they eat branny bread , and drink wine mingled with water . On the Lords day , and fifth day of the week , they feed onely upon cheese and egges . On the third day or Saturday on pulse , or pot-herbs ; on the second , fourth , and sixth , upon bread and water onely . Every one dresseth his own meat ; they eat apart , and but once a day . Yet on the chief Festivals of Christmasse , Easter , Whitsuntide , Epiphany , Purification , the twelve Apostles , Iohn Baptist , Michael , Martin , and all-Saints , they eat twice a day , and together at one Table , and then may talk together ; at other times , they must keep silence : every one hath his own cell , wherein they pray , read , meditate , and write books ; and in these cells they observe the Canonical hours ; but their Mattins and Vespers they keep in their Churches , and have Masse on these days , wherein they eat twice . They are not suffered to go abroad , except the Prior and Procurator , and that upon the affairs of the Covent . They are limited to enjoy a certain quantity of land , a certain number of sheep , goats , and asses , which they must not exceed . They must admit no women into their Churches , nor were they to have in one Covent above twelve Religious me● , besides the Prior , and eighteen Converts or Lay-Brothers , with a few servants , who are not to come into the Quire where the Prior and his brothers sit ; but these are in a lower Quire by themselves . They never admit any again into their society , who once leaves them . These were the ancient rules , to which they were tyed , but in some things are fallen off now : the Monks of this order have a meeting or chapter yearly at Carthusia , about their own affairs ; hither two Monks out of every Cloyster do repaire , where they stay fourteen days ; this order was confirmed by Pope Alexander the third , An. 1178. they came into England , An. 1180. and seated themselves at Witham , neer Bath . Q. 4. What were the Monks of Saint Anthony of Vienna , the Cistertians , Bernardins , and Humiliati ? A. About the year of Christ 1095. Saint Anthonies Monks of Vienna , were set up by Gastho and Gerondus , two Noble men of that place , and were to live according to Saint Austins rule : of which we have already said . The Cistertians began about the year 1098. by one Robert Abbot of Molismenia , who , as we have said , taking offence at the loose lives of the Benedictines , by the perswasion of Steven Harding an Englishman , forsook that society ; and being accompanied with one and twenty other Monks , came to Cistertium in Burgundy , where they erected their Covent . Here they resolved to stick close to the rule of Saint Bennet , and to cut off all the superfluities of apparrel and dyer , introduced by the loose Monks of that order : and because they did not find that Saint Bennet ever possessed Churches , Altars , Oblations , Tythes , and Sepultures , or that he had Mills ▪ Farmes , or that he ever suffered Women to enter into his Covent , or that he buried there any , except his own Sister ; therefore they meant to abandon all these things , and to professe poverty with Christ ▪ they would not suffer their Monks to meddle with Husbandry , or any secular affairs ; and with Saint Bennet they ordered , that their Monastery should consist but of twelve Monks and an Abbot . They must keep silence , except it be to the Abbot or Prior. If any Monk run away from his Monastery , he must be forced back again by the Bishop . The Cistertiant must be contented with two coats , and two hoods ; they must work with their hands , and observe strictly their fasts ; they must salute strangers by bowing their head and body ; and in imitation of Christ , must wash their feet . No Fugitive is to be received into the Covent , after the third time . The Abbots Table must be furnished for strangers . This order was confirmed by Pope Vrban the second , An. 1100. and came into England An. 1132. Their colour was gray , whence in the beginning they were named Grisei . The Bernardines , so called from Saint Bernard , Abbot of Clarivallis , were the same with the Cistertians , but that , as we said before , they wear a black coat over a white cloak : Yet on festivals they wear the Cistertian habit , to shew whence they came . The Bernardines and Cistertians are not subject to Advocats or Bishops . And Pope Alexander the third , ordered that if the Bishop refused to blesse the Abbot , he may receive benediction from his own Monks . The Humiliati arose in Germany about the year of Christ 1164. in the time of Frederick Barbar●ssa , who in his Wars against Lambardie brought captive thence into Germany multitudes of men , with their Wives and Children ; these growing weary of their long exile , cloath themselves in white , and approaching to the Emperour , fall down at his feet , begging pardon for their delinquency ; from this posture they were called Humiliati ; the Emperour being moved with their tears and habit , gave them leave to return home into their Country : who being returned , resolved to live a Monastical life ; therefore they built Monasteries , in which they gave themselves to prayer , fasting , meditation , and making of cloth . Innocent the third , did first ratifie this order , and then their succeeding Popes . They wear a plain coat , a Scopular , and a white cloak over it ; they follow Bennets rule in some part . Q. 5. What were the Praemonstratenses , and Gilbertins ? A. One Robert of Lorrain , or N●bert , as others write , Arch-Bishop of Magdeburg , to which Church he procured the title of Primate of Germany from the Pope ; This Nobert I say , being offended at the dissolute lives of Monks , betook himselfe into a desar● , in the Diocess of Liege , with thirteen others . He went about bare-footed in the midst of Winter ▪ preaching repentance , abou● the year of Christ 1119. These Monks live after the rule of Saint Austin , which they say , was delivered to them in golden Letters , from himself in a vision ▪ They were named Praemonstratenses , from the place where they first setled in the Dioc●ss of Landunum , called Praemonstratum , or because this place in a vision was Praemonstratus , or fore shewed to them . Their habit is a white coat , with a linnen Sarpless , under a white cloak . Calixtus the second confirmed this order , and gave them the title of Canons Regular exempt ; their Abbot by their rule must not wear a Mitre and Glove● , whereas other Abbots wear both , with Rings also on their singers , and Staves in their hands . All the Abbots of this order , or their Deputies are to meet once a year at Praemnstratum , to consult about the affairs of their order . If any out of stubbornesse refuse to come , a penalty may be inflicted on him , by the other Abbots , which neither Bishop , nor Arch-Bishop can take off , but the Pope alone . The Abbots also have power of excommunication and absolution , in reference to the Monks under their power : If differences arise , they must compose them among themselves , and not appeal to secular Courts : They must not keep or feed Deer , Dogs , Hawkes , Swine , or any such thing as may bring scandal upon their order : If their Dio●esan refuse to give them ordination , they may receive it of any other Bishop : they were exempted from the Bishops jurisdiction . These and many other priviledges Pope Innocent the third bestowed on them ; they had n● Schooles among them for education of the youth they came into England about the year 1145. and seated themselves in Lincolnshire . They had liber●● from the Pope to have Nunneries close to their Mon●●stries . The Gilbertins were so called from one G●lbert of Lincolnshire , who in the year 1148. instituted this order , and erected in a short time thirteen Monasteries ; to which he prescribed statutes , collected out of the rules of Austin and Bennet . This order was confirmed by Pope Eugenius the third . Gilberts chief Cloyster was at Sempringham in Lincolnshire , where he was born ; in which were 700. Friers , and 1100. Nuns . Q. 6. What were the Cruciferi , Hospitalarii , Trinitarians , and Bethlemites ? A. These Cruciferi , Crucigeri , or as we call them , Cruched Friers , came into England An. 1244. and had their first Monastery at Colchester ; but were instituted , as the story goeth , by Cyriacus Bishop of Ierusalem , in memory of the Cross which Helena found by his direction . These were to carry a Cross in their hand still when they went abroad ; afterward in the year 1215. they were restored or confirmed by Pope Innocent the third , or rather newly instituted , because the great commotion raised in Rome by the Albigense● , was suppressed by the Croysud●s , or Army of Christians , whose hadge on their garments was a Cross ; these were then going for Syria against the Infidels . This order was ratified by Pope Innocent the fourth , and Alexander the third . They wear a sky-coloured habit by the appointment of Pope Pius the second . Polyd●r takes the Crucigeri for another order , because they wear a black cloak , and carry not in their hands , but on their breast a white and red Cross , and observe St. Austins rule . The Hospitalers of the Holy Ghost had their beginning at Rome , about the yeer 1201. and were confirmed by Pope Innocent the third ; they had the same rule and priviledges that other Monks before them . Their chief office was to take care of , and lodge the sick and poor , and to bury them when they were dead . The Trinitarians , or order of the Trinity , began An. 1211. by Iohn Ma●ta , and Felix Anachoreta . These two were warned in a dream to repair to Pope Innocent the third , to obtain of him a place 〈◊〉 their order ▪ he likewise being warned in a dream to entertaine them , confirmes their order , cloaths them both in white cloaks , with a red and ●ky coloured Cross wrought on the breast of the same , and calls them Brothers of the Holy Trinity , and Monks of the redemption of Captives ; for their charge was to gather money for redeeming captive Christians from the Infidels . This order came into England An. 1357. Two parts of all their Revenues they were to reserve for their own maintenance , the third was for the Captives . By their rule three Clergy , and three Lay-brothers may cohabit , with one Proc●●ator , who was not to be called by this name , but by the name Minister : Their garments must be of white cloth ; they must lie in woollen , and must not put off their breeches when they goe to bed . They may ride on Asses , but not on Horse-back . They are to fast , as other orders doe , and to eat flesh upon Sundays only , from Easter till Advent Sunday , and from Christmass till Septuagesima Sunday : Likewise on The Nativity , Epiphany , Ascension , and on the Assumption , and Purification of Mary , and on All Saints dayes . They are to labour with their hands ; to hold a Chapter or meeting every Sunday for regulating of their Covent : And a general Chapter is to be kept every year , on the Octaves of Pentecost . Their Minister must be chosen by common consent of the Brothers , he must be a Priest ; every Covent must have his Minister ; and over these must be a great Minister . None must be admitted into this Order till he be past twenty years of age . They must shave , but the Lay-Brothers may permit their Beards to grow . At certain times of the year the faithfull that are dead must be absolved in the Church-yard . Their Rules concerning love , sobriety , continency , and other Christian vertues , ●re the saine that we have mentioned before in the rules of Basil , Austin , Bennet , &c. The Bethlemites about the year 1257. had their first residence in Cambridge . They were apparelled like the Dominicans or Praedieants , but on their breasts they wore a red Star , like a Comet , in memory of that Star , which appeared at Christs Nativity . Q. 7. Who were the first Religious Knights in Christendome ? A. The I●●●nnites or Knight Hospitalers of Saint Iohn Baptist , who got leave of the Calyph● of Egypt to build a Monastery in Ierusalem , which they dedicated to to the Virgin Mary : The first Abbot and Moaks of this Covent were sent thither from Amalphia in ●●ly : The same Amalphitans built also at Ierusalem a Nunnery for such women as came on Pilgrimage thither . The first Abbatess hereof was Saint Agnes , a noble Matron ; these Monks of Ierusalem for the greater ease of poor pilgrims built an Hospital , to receive them in , and withal a Chappel or Oratory to the honour of Saint Iohn Baptist ; or as some think , to Iohn Eleemosynarius , so called from his bounteous almes to the poor ; he in the time of Pho●● , was Patriarch of Alexandria ; this Hospital was maintained by the Amalphitans . The Hospitalers , Anno 1099. when Ierusalem was taken by the Christians , began to grow rich , potent , and in great esteem , both with King Godefrid , and his Successor Baldwin ; their Order was confirmed by Pope Honorius the second ; so having obtained much wealth , they binde themselves by Vowes to be Hospitable to all the Latine pilgrims , and to defend with their arms Christianity against all Infidels . They follow the rule of Saint Austin , and instead of canonical hours say so many Pater-N●sters : They goe armed , having a belt with a white cross : over which they wear a black cloak with a white cross : many of them in time of peace wear a black cross ; but in time of war a red one : they have a Master over them , whom they chuse themselves . Their first Master was Gerard ; the next Raymundus de Podio a Florentine , chosen in the year 1103. In every Province they have also a Prior. Every one that enters into this order voweth to God , the Virgin Mary , and Saint Iohn Baptist , obedience , poverty , and chastity : they are tyed three times yearly , to wit , at Christmas , Easter , and Whitsuntide , to receive the Eucharist ; they must not use merchandizing , nor be usurers , no● make wills , or make any their heirs , or alienate any thing without consent of their Masters : no●e borne of In●●dels , Iews , Saracent , Arabians , and T●rks , must be admitted into this order ; nor murdere●● , nor married men , nor bastards , except they be of Earls or Princes : they must have special care of strangers , and of the sick , to lodge them ; they must admit onely such as are sound and strong of body , nobly descended , and at least eighteen years old . They are distinguished into three ranks , to wit , Priests or Chaplains . 2. Serving men . 3. Knights : these last must be of noble extraction . When Christian Princes fall at variance , these Knights must side with neither , but stand neutrals , and endeavour to reconcile them . Pope Hadrian the fourth exempted them from paying of Tythes to the Patriarch of Ierusalem , who claimed them as his due . Pope Alexander the third , for their brave exploits against the Infidels , exempted them also from tythes , and the jurisdiction of Bishops . At length about the year 1299. when the Western Princes by reason of their domestick Wars , could afford these Knights no help , they were forced by the Governour of Damascus , called Capcapus , to quit all their Castles , Lands , and Garrisons they had in Syria , and totally to abandon that Country , in the year 1300. after almost 300. years possession ; and so having got a Fleet of Ships , they invade , and take the Isle of Rhodes from the Turks , An. 1308. and possessed it against all opposition 214. yeares ▪ From this they were called the Knights of Rhodes ; and had eight several Families , in eight Provinces of Europe : to wit , in Gallia , Avernia , Francia , Italy , Arragon , England , Germany , and Castile . Each of these provinces hath a Prior , these Priors chose the great Master ; they have also their Marshal , Hospitaler , Baily , Treasurer , and Chancellor ; these send out of their Provinces to the great Master young men nobly born , who gives them their oath to be chast , poor , and obedient , and to promote the well-fare of Christendome against the Infidels , and so he is admitted Knight of the Order . Here they stay five years , and have fifty ducars yearly pension for their service ; then they are sent home into their Country , and by the great Master are set over some house . If in the election of the great Master there be equal suffrages , one chief Knight is chosen for Umpire , who by his s●●frage ends the controversie . The great Master in spiritualities is onely subject to the Pope ; in his temporalties , to secular Princes . After these Knights had possessed Rhodes 〈◊〉 . years , and had indured a siege of six moneths , for want of help from the Western Princes , were forced to deliver up the Island to the Turk ▪ Anno 1523. From thence they sailed to Candy , where they were entertained a while by the Venetians , at last they resolved to seat their great Master in Nicea , a Town under Charls Duke of Savoy , upon the Ligustick Sea , in Brovino● between Marsiles , and Genua , being a fit place to descry , and suppresse Pirates , But when Buda in Hungary was taken by the Turk , fearing least Solyman would assault Italy , they fortifie Nicea , and from thence remove to Syracuse in Sicily , which then with the Kingdom of Naples belonged to Charls the Emperor ▪ there they stoutly defended the Christian Coasts from Turks and Pirates ; but Charls the Emperor perceiving they might do more good if they were seated in Malta , gives them that Island , which they accept , Anno 1529. promising to defend Tripolis , to suppresse the Pirates , and to acknowledge the Kings of Spain and both Sicilies , for their Protectors , to whom every year they should present a Falcon. This Island they stoutly defended against Soylman for five moneths Anno 1565 who was forced to leave it . The great Masters revenue is ten thousand Duckats yearly , besides some thousands of Crowns out of the eommon Treasury , and the tenth of all goods taken at Sea. They have for the most part six Gallies , every one being able to contain five hundred men , and sixteen great Canons . Q. 8. What were the Templars ? A. About the year of Christ 1123. not long after the institution of the Iohannites or Hospitalers , Hugo de Paganis , and Gaufrid de S. Aldema●o , with seven other prime men vowed to secure the High-ways , and to defend from Robbers all Pilgrims that came to visit the holy Sepulchre . And because these had no habitation , Baldwin , King of Ierusalem , assigned them a place in his own Palace neer the Temple to dwell in ; whence they were called Templarii : they lived after the manner of the Canon Regulars , possessing nothing in propriety , but were sustained by the bounty of the Patriarch , and Christian Pilgrims . Thus they continued nine years , till the year 1122. then did Honorius the second , Bishop of Rome , with the Partiarch erect them into an Order , assigning a white cloak to be worn by them ; afterward Pope Eugenius added a red Crosse : These in few years by their valour , and care of Pilgrims , grew mighty , numerous , and rich ; so that sometimes in publike meetings , three hundred Knights have been together , besides infinite numbers of brothers ; they had above nine thousand mannors in Christendom , whereas the Hospitalers had but nineteen . They had the same rule prescribed them , that other Monks had , to wit , obedience , poverty , chastity , gravity , piety , charity , patience , vigilance , fortitude , devotion , and such like vertues . When any of them were taken prisoners by the Infidels , they were to be redeemed only with a girdle and a knife . They were exempted from the Bishops jurisdiction by Pope Calixt●● the second , in the Counsil of Rhemes , Anno 1119. and from Tythes by Pope Alexander the third . It was excommunication to lay violent hands on any Templar . At last this order with their pride and luxury became so odious , that having continued 200. years , they were utterly rooted out of France by King Philip the faire , and likewise out of other Kingdoms by the instigation of Pope Clement 5. In france they were put to death , and their estates confiscated to the Pope and King. But in Germany their lives were spared , and their estates bestowed on the Hospitalers , and the Teutonick Knights of Saint Mary . Some think they were put to death for worshipping Images covered with mens skins , for sacrificing men , for burning a Child begot of a Templar , and a Nun ; with the fat of which Child they anointed their Image ; and for divers other crimes , yet doubtfull whether true or false . Q. 9. What were the Teutonici , or Mariani ? A. These were a mixt Order of Iohannites and Templars , for they both used hospitality to Pilgrims , and defended them in the High-ways from Robberi . They were called Teutonici from their Country , for they were Germans that undertook this Order , who living in Ierusalem , bestowed all their wealth on the maintenance of Pilgrims , and by the Patriarchs leave , assigned to them our Ladies Chappel ; from this Chappel of Saint Mary , they were named Mariani . The chief promoters of this order , were the Lubikers and Bremers , with Adolphus Earl of Holstein , who with a Fleet of Ships , assisted the Christians , besieging Ptolemais , and provided Tents , with all necessaries for the sick and maimed Souldiers . This order was erected before Accona , or Prolemais by the King of Ierusalem , the Patriarch , divers Arch-Bishops , Bishops , and Princes of Germany then present , and was confirmed by the Emperor Henry the sixth , and Pope Cal●st●ine the third , who assigned them a white cloak , with a black crosse ; and added a white target with a black crosse also , and gave them leave to wear their beards , and granted indulgences , with other acts of graces , to those that should undertake or promote the order ; they had power to bestow Knight-hood on such as deserved , and are enjoyned to follow the rule of Saint Austin : But none must be admitted into this order , except he be a Teutonick born , and nobly descended . Their charge was to be ready on all occasions , to oppose the enemies of the crosse ; and are tied to say 200. Pater-Nosters , Creeds and Ave Ma●ies in 24. hours : When the holy land was lost , these Knights came into Germany , on whom the Pope and Emperor Frederick the second , Anno 1226. bestowed the Country of Prussia , conditionally that they subdue the Infidels there ▪ which they did in the space of 53. years , and so got the full possession thereof . Upon the River Vistula ; where they had raised a Fort against the enemy , they built their chief City , and called it Marie●burg : they set up three great Masters , the one in Germany , the second in Liv●nia , and the third in Pr●ssia ; this was over the other two : they aided the P●●●rians against the Lituanians , much of whose Country they subdued ; which caused great Wars between these Teutonicks and the Polonians , after that Poland and Lituani● were united under own Prince . After many bickrings , at last the Polonian forced the great Master to swear-sea●ty to him , to admit into his order as well Polonians as Germans , and make them capable of offices , that what land soever the Teutonicks obtain , they should hold the same in ●ee of the King. This occasioned a War between Albert Marquesse of Brandeburg , and the Polander King Sigismund , to whom for want of help from the Emperor , being then imployed in Wars against France and the Turk in Hungary , he was fain to submit , and to acknowledge the King for his Lord. Then he obtaines Prussia , but changed his title from Master , to Duke of Prussia , An. 1393. Venceslaus King of the Romans and Bohemians , drove all the Teutonick Knights out of Bohemia , and seised on their estates . The Knights are thus installed . The Commendator placeth him that is to be Knighted in the midst of the Knights , then asketh every one of them , if they find any exception against him , either for his body , mind , or parentage ; the same is demanded of the party to be Knighted , and withall if he be skilful in any usefull Art , if in debt , if married , or if he have any bodily infirmity ; if he hath , he must not enter into that order : then he is commanded to kneel , and by laying his hand on the Gospel , and rule of the order , to vow and promise obedience , chastity , poverty , care of the sick , and perpetual War with the Infidels ; which done , the Commendator promiseth to him sufficient bread and water , and course cloth for his life-time ; then he riseth , and having kissed the Master , and each one of the Brothers , he sitteth down in the place appointed for him . Then the Master or Commendator exhorts the brothers to observe their rule carefully : after this , he is inaugurated , his kindred attend on him to the Church with a Torch burning before him , in which are fastned 30. pieces of silver and a Gold-Ring . Then he kneels before the Altar , and riseth again behinde the offertory , and so are delivered to him , a Sword , Target , Spurs , and a Cloak , which were all consecrated before ; then the Commendator draweth his Sword , with which he is girt , and with it strikes his Target twise , saying , Knighthood is better then service ; and with the same Sword striking him on the back , saith , Take this blow patiently , but no more hereafter ; then the Responsory being sung , the rest of the day is spent in feasting and drinking . Q. 10. What were the Knights of Saint Lazarus , of Calatrava , of Saint James and divers others ? A. The order of Saint Lazarus was instituted about the year of Christ 1119. and being almost extinct , was renewed by Pope Pius 4. they wear a dark-coloured garment with a red Crosse before their breast . This order is highly esteemed by the Dukes of Savoy , who also were instituted the Knights of the Annunciada in memory of the Anunciation of Mary ; he ordained fourteen of the prime Nobility to be of this Colledge , on each of whom he bestowed a Golden Collar , with the Virgins Picture hanging at it ; within the Links of the Collar are engraven these four Letters , F. E. R. T. which was the Motto of Amadeus the great , who took Rhodes . The meaning is , Fortitudo Ejus Rhodum Tenuit ; the annual solemnity is held on our Lady-day in the Castle of Saint Peter in Turin . But this is scarce to be reckoned among the Religious Orders . The Knights of Calatrava , are so called from that Province in Spain ; they were instituted Anno 1121. or as some say , 1160. by Sanctius , ( others write ) by Alphonsus King of Spain , in the Country of Toledo , where the Templars had a Monastery , who not being able to resist the Saracens , were forced to give place to these new Knights , who were of the Cistentian Order . They wear a black Garment with a red Crosse ; the revenue of their Master is forty thousand Crowns yearly ; they are enjoyned by their rule to sleep in their cloathes girded ; to be silent in the Chappel , Hall , Kitchen , and Dormitory ; to eat flesh but on Sundays , Tuesdays , and Thursdays , and but of one kinde and but once a day , and must fast Mondays , Wednesdays , and Fridays , from the exaltation of the Crosse till Easter , if they be at home ; If any lay violent hands on them , they shall be excommunicated . In the Lands that they shall acquire from the Saracens , it shall not be lawful for any to build Churches , or Chappels , without leave from , the Knights ; who also may chuse their own Clergy ; other immunities and priviledges they have , as may be seen in the Confirmation , or Bull of Pope Innocent the third , which is extant in the Second Book of his Decretal Epistles . The Knights of Saint Iames in Spain , were instituted under Pope Alexander the third , who confirmed this order , and were to follow Saint A●tins rule . The first Master was Peter Ferdinand , whose yearly revenue is one hundred and fifty thousand Crownes ▪ They were instituted Anno 1170. the great Master i● next to the King in power and state ; they wea● both in Peace and Wars a Purple Crosse before thei● Breast , resembling the Hilts of a two-handed Sword called Spatha ; therefore these Knights are called ▪ Milites S. Iacobi de Spatho ; and the order from Compostella is named Compostellanus . Many other orders of Knight-hood there are in Chrisstendom , as of Saint George in England , of Saint Andrew in Scotland , of Saint Michael in France , of the Lilly in Nava● , of Saint Mark in Venice , of the Dove in Castile of the Golden Fleece in Burgundy , of Saint Maurice in Savoy , of Saint Stephen in Tuscany ; and many more which are rather Secular , then Religious Knights . Th●●●st of which may be seen in our continuation of Sir Walter Raleighs History , to be sold at the Grey-hound in Little Britain London , the edition which I owne . Q. 11. What were the Orders of Mendicant Friers ? A. Of these were four sorts ; namely , Augustinians , Carmelites , Praedicants , and Minorits . The Augustinians were erected by William Duke of A●nitania , ●bout the year 1150. from whom they were named ●uilehelmits , but afterwards Pope Innocent the fourth , understanding that their were many sorts of Eremiles in divers parts of the world , living under different title● and rules , he invited them to live under one ●●●d , and to professe one rule , to wit , that of Saint Austin . But this Pope dying in the interim , Alexander the fourth succeeded , to whom Saint Austin appeareth in a vision , having a great head , but small links ; by this he is warned to perfect the Union which 〈◊〉 began , which he did accordingly , and so he 〈…〉 all in own order , and calls them by one 〈◊〉 to wit , the Eremites of Saint Austin , whose rule he commanded they should follow , and be subject to one General Prior ; and so dispensed with their former rules and obse●vances . Withall he enjoynes them to forsake the Desares , and to live in Cities , that they might ●each the people . To this end he gave them divers priviledges ; and so did He●erius the fourth , about the year of Christ 1290. They wear a black coat with a hood of the same colour , and under a white short coat , a l●●thren girdle with ●orn buckles . They came into England Anno 1252. before Alexanders vision , and by their sermons in deavoured to advance King Richard . the third his title against the heirs of King Edward . These Eremites did spread so fast through the world , that there were reckoned of this order about 200● . Covents . These Monks have three rules to which they are bound , given them by Saint Austin , as they say . The first is that they possesse nothing in property , but have all things in common ; that they be not sollicitous what they shall eat or drink , or wherewith they shall be cloathed ; That none be admitted without triall ; That none depart of carrie any thing out of the Monastery , without the Superiors leave ; That no man maintain any point of Doctrine , without ac●●ainting the S●perior with it ; That secret faults be first reproved , and if not repented of , punished : In Persecution , let them repair to their Praepositus ▪ Their Second rule contains the times and manner of their praying and singing ; their times of working , reading and refreshing ; of their obedience , silence , and behavior , both at home and a broad , and how contumacy must be punished . The third rule contains their duties more largely , as that they must love God above all things , that they maintain unity ; that ●●eat drink and cloth be distributed as need is ; that all things be common , that there be not pride , contempt , or rain glory amongst them ; here they are enjoyned to prayer , reverence , devotion , abstinence , 〈…〉 : to hear the word read at table ; to be 〈◊〉 of the sick and infirm ; to be modest in apparre , worth and gesture , in their looks , when they 〈◊〉 to see a woman ; to reprove immodesty in their Brothers , to receive no letters nor guifts without the Superiors knowledge , to have their cloathes well kept from moths , to beware of murmuring and repining ; that to conceal any thing , shall be counted● theft , that they be not too nice an washing them cloathes ; That in sicknesse the Physitian be advised with ; That they may bathe sometimes ; That the● sick want not any thing needfull for him , That there be not strife , envy , nor evil words among them ; That the Superior use not harsh words in reproving ; That he shew good example to his Brothers in holy conversation ; That he be wise , humble , and careful of ▪ his charge ; and that the duties here enjoyned may be the better performed , these rules must be read once every week ; which rules are followed , and observed , not onely by all the Canon Regula●s , and the Eremites of Saint Austins order , but also by the Mendicants , except the Minors ; and likewise by the Dominicans , the Servants of our Lady , the Bridgidians , Iesuati , Canons● Regular of Saint George , Montolihetenses , Eremites of Saint Hierom , Hieronymites simply , Cruciferi , Scopetini , Hospita●arii , St ▪ A●●onii , Trinitatis , Servitae , Feruerii , Ferie●● , or of Saint Iohn of Ierusalem , Cruciferii with the Star ; the Friers of Saint Peter the confessor de Magella ; Sepulchritae , or Brothers of the Lords Sepulchre ; The Friers of the V●lliseholarii , Victoriani , Gilbertini , The Eremites of Saint Paul , whom some think to be all one with the Augustinians ; Fratres de ●oei●ite●tia , Coronati● The Knights of Saint Iames de Spatha , and divers 〈◊〉 , who notwithstanding differ in their habits ; exercises , and manner of living . Q● 12. What were the C●●meli●es ? A. These were Eremites , whose habitation was in Caves and Rocks within the hill Carmel , famous for the Prophetes , Elias and Elisha . About the year of Christ 1160. or as others say 11●1 . Almericus Patriarch of Antioch , and the Popes Lega● came thither ▪ and gathered these dispersed Anchorites into one body ▪ and built them a Monastery on the top of the Hill near the Well of Elias , by which stood an ancient Chappel of our Lady ; Perhaps from this Chappel , the Carmelites were called the Virgins Brothers . The same Almericus translated into Latine the Book concerning the institution of the first Monks , written in Greek by Iohn , Bishop of Ierusalem , for the benefit of these Carmelites ; and placed over them a Latine Governour in the time of Pope Alexander the third ▪ who began this Popedom A● . 1170. The Governours name V as ●ertholdus Aquitanus ; some think this Order was instituted 40. years after , to wit , in the Papacy of Innocent the third : Their second Governour was Brochard of Ierusalem , who made them a rule , much after the rule of Saint Basil ; which in the year 1199. was abridged and confirmed by Albert , Patriarch of Ierusalem , who tied them to fasting , silence , and canonical hours ; and the Lay-Brothers to Peter the Eremites Beads or Prayer , and to our Ladies Psalter . They were as , yet tied to no Vow , but that of obedience to their Superiour . They came into England about the year 1240. Ralph Fresburn was their first Governour here , and Hunfrid Nekt●n the first Carmelite that read School Divinity in Cambridge , and was of that order the first Doctor of Divinity . This order came into Lituania Anno 1427. Whilst they were in Syria , their Garment was a striped cloak of party colours , which they say was used by the Prophet Eliah ; but Pope Honorius the third , or as some say the fourth , took from them this habit , as not beseeming or agreeable to Religion ; and instead thereof gave them a white cloak , and a white hood , and under , a coat with a scapulary of hair-colour . The use of the white cloak was confirmed by Pope Nicholaus the fourth . Whilst they used the former habit , they were highly esteemed by the Egyptians , and maintained by the Sultan ; but when they began to wear the Popes new Livery , he expelled them out of Egypt , and burned down their Monastery and Chappel . Honorius the fourth , exempted them from the jurisdiction of Princes and Bishops . Gregory the ninth forbade them to injoy possessions , or revenues ; but to beg from door to door . Honorius the fourth will have them called instead of Carmelites , Brothers of the Virgin Mary : Alexander the fourth , allowed them prisons to punish their apostates , and Iohn 23. took them into his immediate protection , and by a vision was warned to keep them 〈◊〉 of purgatory . Many of the Carmelites fell off from their first strictnesse of life , and gave themselves to all 〈◊〉 and voluptuousnesse ; whereupon they were divided into two Sects : the one were called Observantes , the other Non Observantes ; to undertake this order is h●ld meritorious , and three years indulgence is promised to him that shall at any time call them brothers of Saint Mary . In many of their Cloysters they have the picture of Iohn Baptist in their habit , because he is named Eliah , and they say that Eliah did wear this habit ; they have changed now ( I mean the Non Observantes ) their hair-coloured coat into black . Q. 13. What were the Dominicans ? A. These were so called from Dominicus a Spaniard their first Author ; they sprung out of the Humiliali , and were instituted by Innocent the third , Anno 1205. the chief end of their institution was to write , expound , and preach the word of God , whence they are named Praedicantes or Praedicatores . Dominicus was by Pope Innocent the third , Anno. 1207. imployed with twelve Abbots of the Order of Cister●iae●s , to preach down the Doctrines of the A●●igenses . He by his preaching , so incensed the Princes against them , that they took arms , and killed above One hundred thous●nd of them . Dominicus with twelve more , accompanied by Fulce , Bishop of ●oled● , went to Rome , where he petitioneth Innocent the third , to confirm his order , who was somewhat averse , till he dreamed that he saw D●minicus supporting with his shoulders the Church of Lateran that was ready to fall down ; hereupon he adviseth Dominick to pitch upon some rule , and he would ratifie it ; Dominick returns presently to his Disciples being sixteen together , acquaints them with the Popes intention ; they all resolve to professe the rule of Saint Austin the preacher : In the interim Innocent dieth , Honorius the third , succeeded ; 〈◊〉 confirmed their rule and institution . D●●inick added some things to Saint Austins rule . He divided his Monastery into three parts , one for himself and contemplative Brothers , the other for contemplative Sisters , the third was for both sexes , that were given to the active life : these were called Brothers and Sisters of Saint Dominick ; or the Souldiers of Jesus Christ : for as Dominick with the spirituall , so these with the corporal sword were to subdue Hereticks . The Dominicans are tied to reject all kinde of wealth , money , and possessions , that their work of preaching may not be hindred . To hold every year a general Chapter . To fast seven moneths together ; namely , from holy 〈◊〉 day in September , till Easter ; and at all other times on Friday to abstain from flesh , except in times of sicknesse . To lye in Blankets , not in Sheets ; nor on Feather-beds . To be silent . To wear a white coat , under a black cloak , which they say was prescribed by the Virgin Mary , to one Rheginaldus in his sicknesse . To have low-built Monasteries answering to their poverty and humility . To be content with the title of Friers Praedicants , whereas before they were stiled Friers of the blessed Virgin Mary . To celebrate on every Saturday the Office of the Virgin Mary , except in Lent , and on Festival days . To disperse themselves through all parts of the world , for preaching the Gospel . To choose them a Generall Master , whose subordinate Prelates should be called Priors but not Abbots . The first that was elected Master Generall was Dominious himself Anno 1220. who died the next year after . The 〈◊〉 do not promise to live according to their rule , or to keep it , ( because not to performe such a promise is a mortall sin ) but onely to obey according to the rule ; because in this case omission or transgression obligeth not to the sin , but to the punishment , as they think ▪ For Dominick's good service against the 〈◊〉 , he is made by H●●●rius the third , Master of th● sacred Palace . And so the Dominicans are ordina●●●● m●sters of this place . And because a Dominican poysoned Henry the seventh , Emperor , in the Eucharist ▪ therefore the Pope inflicted this punishment on th●●●der , that their priests should ever after in the Eucharist use their left hand . Antoninus writes that Dominick received a Staff from Peter , and a Book from 〈◊〉 with ● command to preach the Gospel every where ; hereupon his disciples dispersed themselves into all parts . Dominick himself went to Rome , where by the concession of the Pope and Cardinals , he gathered together in one Covent all the Nuns dispersed through divers places of the City , where they had the Church of Saint Sabina assigned them ; 44 of them met together , and took upon them the profession and habit of Saint Dominick . The order of Praedicants increased so fast , that in the time of Sabellicus , about the year of Christ. 1494. were reckoned 4143. Monasteries of Dominicans , in which were 1500 Masters of Divinity ; besides divers Cloysters of them in Armenia and Aethiopia , and 150● ▪ Covents of Dominican Nuns , in divers parts of Europe . The cause of this great increase of Praedicants , was partly the mortified life , humility , & abstinence of Dominick ; for they write of him that he preferred Bread and water to the best cheer , a Hair Shirt to the finest Linnen , a hard Boord to the softest Bed , and a hard Stone to the easiest Pillow . He did use to wear an Iron Chaine , with which he beat himself every night , both for his own sins , and the sins of the world , for which also he did frequently weep , and pray whole nights together in Churches . He offered himself twise as a ransome , to redeem others . And partly the cause was , his frequent visions and miracles , ( which whether true or false , I leave for others to judge ; ) partly also by receiving Children and Infants into their society before the years of probation ; besides the great respect which the Popes carried towards this order ; for Gregory the ninth , canonised Dominick Anno 1233. They were subject to no ordinary , but to the Pope : they had many priviledges granted them , as to preach in any mans Pulpit , without asking leave of the Bishop ; to make Noble men and their Ladies confess to them , and nor to their Curates ; to administer the Sacraments when they pleased , to be exempt from all Ecclesiastical censures , and this priviledge they had from Pope Innocent the fourth , that no Dominician could change his order , or enter into any other . Q. 14. What were the Franciscans ? A. They are so named from Francis an Italian Merchant , who before his conversion was called Iohn . He living a wicked and debauched life in his younger years , was at last reclaimed by a vision , as the Story goeth , of a Castle full of armes and Crosses , with a voice telling him , that he was to be a spiritual souldier . Afterward as he was praying , he was warned by a voice to repair the decayed houses of Christ ; which he did by stealing money from his Father , and bestowing it on the reparation of Churches ; whereupon his Father beats him , puts him in prison , and disinherits him ; he rejoycing at this , stript himselfe naked of all his Garments , which he delivers to his Father , shewing how willing he was to relinquish all for Christ. Within a short while he gathered many Disciples , to whom he prescribeth this rule , Anno , 1198. That they shall be chast , poor , and obedient to Christ , to the Pope , and to their Superiors ; That none be admitted into their order , till they be duely examined and proved ; That the Clergy in their divine service follow the order of the Roman Church , and the Lay-Brothers say 24. Pater-Nosters for their Matte●s , &c. That they fast from All-Saints , till Christmasse . &c. That they enter not into any house , till they say peace be to this house , and then they may eat of what is set before them ; That they meddle not with money , nor appropriate any thing to themselves ; that they help one another ; that pennance be imposed on those who sin ; that they have their publick meetings or chapters , and that they chuse their provincial Ministers , and these must chuse a General Minister over the whole Fraternity ; that their preach●●● be men of approved gifts , and that they preach not abroad without leave from the Bishop ; That they use Brotherly admonition and correction , that they give themselves to prayer , modesty , temperance , and other vertues , and that they enter not into Nun●er●es , except such as are authorized ; that none go to convert Sarace●s or other Infidels , but such as are sent by the Provincial Ministers ; that they all remain constant in the Catholike faith , and that none break this rule , except he will incurr the curse of God , and of the two blessed Apostles , Peter and Paul. This rule Francis strengthened by his Will and Testament which he enjoyneth to be read , as often as they shall read the rule . This rule and order was confirmed by Pope Innocent the third , but not till he was warned by visions of a Palme tree growing and spreading under him , and of a poor man supporting the decaying Lateran ; and until he had tried Francis his obedience , which he shewed by wallowing in the mire with swine , as the Pope advised him . This order was also confirmed again by Pope Honorius the third , and by Pope Nicholaus the third , in his Decretal Epistles , which he enjoyned should be read in Schools . Francis would not have his Disciples to be called Francis●ans from his name , but Min●res , and so he would have the Superiors or Governors of his order to be called not Masters , but Ministers , to put them in minde of their humble condition , and to follow Christs advice to his Disciples , Whosoever will be great among you , let him be your servant . Q. 15. What things else are observable in the Franciscan order ? A. 1. Francis divided his Disciples into three Classes or Ranks ; the first was of the Friers Minorites , whereof himself was one , and whose life was most rigid , For they were neither to have Granaries , nor two Coats . The Second was of Ladies and poor Virgins , who from Saint Clara were named Clarissae , this Order was not so strict as the former . The third was of Poenitents instituted for married people , who desired to do pennance ; these might enjoy propriety in their goods . The first sort was for contemplation and action too ; namely , in preaching ; the second for contemplation onely , the third for action onely . This third order is not properly called Religious , because they may continue in their maried estate , & enjoy propriety . These are called Friers Fenites of Iesus Christ , and Saccii from their sack-cloath which they wore ; and Continentes , not that they vowed continency , but because certain days every week , they abstained from carnal Copulation . The Women are called Sisters Penitents . The first order were not to permit any of the third order to enter their Churches in time of interdict . This order was condemned in England An. 1307. but is again advanced by Peter Teuxbury a Franciscan Minister , and allowed in the Chapter at London . 2. Many Families sprung out of this Minorit order ; namely , Observantes , Conventuales , Minimi , Caputiani , Collectanei , who gathered or collected the moneys ; Amadeani , Reformati de Evangelio , Chiacini cum barba , de Porti●●cula , Paulini , Bofiaini , Gaudentes , de Augustinis with their open shooes , and Servientes . 3. Francis himself wore a short coat without any artificiall tincture ; instead of a girdle , he used a cord , and went bare-footed ; hence after long altercation among his Disciples about their habit and shooes , it was ordered that they should wear soles onely , having no more upper leather then to tie the shooes . That they should travel either on foot , or upon Asses . And whereas they could not agree about the form , measure , and colour of their habit , ( for Saint Francis in this determined nothing , ) the matter is referred to Pope Iohn 22. who leaves it to the arbitrement of their General and Provincial Ministers . At this day they wear a long coat with a large hood of gray , or hair-colour , bare-footed , and girded with a cord . 4. Such vertue hath been held in a Franciscan Garment , that divers Princes have desired to be buried in it , thinking thereby to be safe from the Devil . So we read of Francis the second , Marquesse of Mantua , of Robert King of Sicily , and divers others , who have by their last will ordered that they might be interred in a Seraphick habit . And yet we read that Francis h●mself died naked , because he would be like Christ , who hung naked on the crosse . 5. I read of divers Schismes among the Franciscans about the form of their habit ; one I finde in the time of Crescentius de Esey● their sixth General Minister , Anno 1245. Some among them bragging much of the Spirit , would not live after St. Francis rule , but after their own , accouting themselves the Saints . These despised a long habit , and would go in short cloakes . Another schisme they made in the Province of Narbon , Anno 1315. after the death of Pope Clement 5. during the vacancy of the Popedom almost two years . These Monks chose their own Ministers and Governours , and flung away the habit of their order as profane , wearing short Garments , imprisoning and excommunicating the Obedientes . Pope Iohn 22. condemned these Minorities as Hereticks ; and the Fratricelli starting up at that time , condemned the same Pope of Heresie , for saying Christ and his Disciples had a common stock among them , whereof Iudas bore the bag . Another Schisme they had about the year 1352. some petitioned the Pope for leave to live after the letter of Saint Francis his rule , and not after the glosse , as they all did . They obtain four places to reside in , and in each of them twelve brothers . But these aiming at liberty , rejecting the rule of their order , and wearing short undecent Garments , were suppressed by Pope Innocent the sixth . Another rupture was among them , during the Schisme of the Church , begun by Vrban the sixth , who sat at Rome , and Clemens at Avinion ; for the Minorites of England , France , and Spain , chose them one General , and those of Italy , Germany , and Hungary another . An. 1431. they divided themselves into Conventuales , and Observantes ; these despising the Conventual Prelates , chose their own Govenours , calling the others profane and impious . These touch no money , eat no flesh , and wear no shooes : they multipled exceedingly in all parts , chiefly in Italy . They were confirmed by the Councel of Constance , and divers Popes . 6. Francis prohibited his Monks to meddle with Ecclesiastical preferments , to be called Lords or Masters , to hear confessions , to eat flesh , to wear rich apparell , and to dwell in sumptuous houses . Bonaventure their eight General , ordered that they should continue singing till the Epipha●y , Glory to thee O Lord , who wast born of a Virgin , &c. He taught them also to exhort the people to salute the Virgin Mary at the ringing of the bell , after the Completory , in memory of the Angel saluting her that hour . Pope Gregory the eleventh limited the power of the Minorites Protectors , that they should not meddle with any , except he disobey the Pope and Church , apostatize from the faith , and forsake his rule Honorius the third decreed , that no Minorite should ever forsake his order . The Minorites obtained this favour , that they might make Masters of Divinity among themselves ; where of Alexander de Ales was the first . 7. The Franciseans did increase so fast in all parts , that from the year 1211 , till the year 1380. being the space of 169. years , there were erected in Christendom above 1500. Monasteries of this order . Sabellicus recordeth that in his time were Ninety thousand Minorites . The cause of this increase was partly their diligence and sedulity in making Proselites , partly their priviledges , and partly their pretended sanctity and mortification , but chiefly their incredible miracles and visions of Saint Francis , which are obtruded on the peoples beliefe ; as his five wounds , his bearing of Christ in his arms , his mansion in Heaven next Christ , and much other stuff to this purpose , with which their Legends are fraught . 8. There be three sorts of poverty among the Mendicant Friers ; one is to have nothing , either in common or in propriety ; and this is the Franciscan poverty , which is the greatest of all : another is which the Dominicans professe ; that is to have nothing in property , yet some things in common , as books , cloathes , and food . The third is and the least , to have some things both in common and in property , but onely such as necessity requires , for food and rayment ; and this is the poverty of the Carmelites and Augustinians . Q. 15. What were the Knights of the holy Sepulchre , ●nd the Gladiatores ? A. These ascribe the original of their order to Saint Iames our Lords brother , and son of Alphaeus ; but it s more likely that this order began when Ierusalem was taken by Godsrey of Bulloigne ; at this day , it is quite extinct . When Ierusalem was taken by the Soldan , these Anno Christi 1300. with all the other religious Knights of Christendom were driven out of Syria ; yet the care of the holy Sepulchre , which these Knights had charge of , was committed to the Franciscans by the Soldan , who of all the Christian profession suffered none to stay in Syria and Ierusalem , but the Armenians , Syrians , Georgians , Greeks and Franciscans ; the Pope allows eight of this order with a Christian Knight , who is their Guardian , to keep the Sepulchre . The manner of installing the Knights of the Sepulchre was this : The Knight after preparation , being brought within the Sepulchre , where Hymnes are sung , and prayers said , declares kneeling , that he is come to be made Knight of the most holy Sepulchre of our Lord ; that he was nobly descended , and had means sufficient to maintain him ; withall promiseth to hear Masse daily , to expose his life and estate against the Infidels , to desend the Church of God and Ministers thereof , from their persecutors , to avoid unjust Wars , Duells , filthy Lucre , and such like , to maintain peace amongst Christians , to shun oppression , perjury , rapin , blasphemy , and all other grievous sins . Then the Guardian laying his hand on the Knights head , bids him be a stout , faithful , and good souldier of our Lord Iesus Christ , and of his holy Sepulchre . Upon this he gives him a pair of guilded Spurs , with a naked Sword , signing him three times with the crosse , and bidding him in the name of the Trinity , use this Sword to his own and the Churches defence , and to the confusion of the enemies thereof ; then the Sword being sheathed , is girt to the Knight by the Guardian ; the Knight riseth , and bending his knees and bowing his head over the Sepulchre , is by the Guardian struck on the shoulder three times with the Sword , saying , Iordain thee Knight of the holy Sepulchre of our Lord Iesus Christ , in the name of the Father , Son , and Holy Ghost . This he repeats three times , and crosseth him three times , then kisseth him , and puts a Golden Chain about his neck , with a double red Crosse hanging at it ; at last the Knight having kissed the Sepulchre , the Monks present sing Te Deum , and after a short prayer , he is dismissed . This order was by Pope Innocent the eighth , Anno 1485. made one with the Knights of Rhodes . The order of Gladiators began in Livonia , much about the time that the Tutonicks began in Ierusalem , Anno 1204. They were called Gladiatores , from carrying on their cloak two red Swords acrosse . Albert Bishop of Riga beg●n this order , and allowed the third part of his Chutohes revenues towards the maintenance thereof . Their habit was white , on which were woven two bloody Swords , in manner of a Crosse as is said ; to signifie their innocency , and warfare against the Pagans ; whom they converted to Christianity , not onely in Riga the Metropolis , but in most places of Livonia . Pope Innocent gave them all the Lands they could subdue there . The rule they professed was the same with that of the Templars ; but by the Popes perswasion both the Cruciferi and Gladiators incorporated themselves into the Teutonick order . Q. 17. What were the Knights of Saint Mary of Redemption , of Montesia , and the order of Vallis Scholarium , and Canons Regular of Saint Mark ? A. The Knights of Saint Mary de Mercede , or of Redemption , because their charge was to redeem Captives , was instituted by Iames King of Arragon , who in the year 1212. subdued the Isles Baleares . This order began about the year 1232. and is confirmed by Gregory the nineth . They wear a white garment , with a black crosse . They are of the Cistertian order . The Knights of Montesia , are so called from that place in the Kingdom of Valentia . They were iustituted much about the time of the former Knights of Saint Mary , by the same King Iames , and confirmed by the same Pope Gregory the nineth ; the badge of this order is a red crosse , and are also Cistertians . The order of Vallis Scholarium , began Anno 1217. by one Guilelmus Richardus , a Scholar of Paris , who with Edward and Manasses professors of Divinity , betook themselves to the Desare in Champanie , where they set up a new order , but after the rule of Saint Austi● . They borrowed also some things of the Cistertians , that the Prior should visit all the Churches of his order without exacting any temporalties ; that they hold a general Chapter every year ; that they wear no linnen shirts , nor sleep on feather-beds ; that none eat flesh , but such as are sick and weak . The place where they first resided in , was called Vallis Scholarium . This order was confirmed by Pope Honorius the third . The order or Congregation of Saint Marks Canon Regulars began in Mantua , about the year 1231. Q. 18. What was the order of Saint Clara , Saint Pauls Eremites , and Boni-homines ? A. Clara was of the same Town Assisium with Francis , and his intimate acquaintance ; she was Daughter to Ortulana , who undertook Pilgrimages both to Rome and to the holy Sepulchre ; in her Childhood she wore sackcloath next her skin , and would never hear of marriage . She stole away from her Parents , cut off her hair , and could not be drawn away by any perswasions from her intended course of life . About the year 1225. at the Church of Saint Damianus she instituted the order of Poor Ladies , called from her name Clarissae , and from the place the Nuns of Saint Damian . Neer this Church in a Cottage she lived two and forty years , afflicting her body with fasting , watchings and all kind of hardnesse . Next her flesh she wore the brisley side of a Hogs skin , lay on hard boords , went bare-footed . In Lent and other fasting times , she used only bread and water ; she tasted wine onely upon Sundaies ; her rule was that of the Franciscans . Pope Innocent the third , or as others say , Honorius the third , confirmed this order . She could not be perswaded by Pope Gregory the nineth , to reserve any of her possessions , but forsook all for Christ , as she thought . Saint Pauls Eremites in Huugary were instituted in the year 1215. after the rule of Saint Austin by Eusebius of Strigonia , and was confirmed by Gentilis the Popes Legat , Anno 1308. They came into England , and seated themselves in Colchester , Anno 1310. The order called Boni Hom●●es , or Boni Viri , that is , good men , was instituted by Edmund , sonne to Richard Earle of Cornwall , who had been elected Emperor . These did follow Saint Austins rule , and wear a skie-coloured garment . Q 19. What were the Servants of Saint Mary , the Caelestini , and Jesuati ? A. One Philip Tudert a Florentine by birth , and a Physician by profession , instituted this order of Saint Maries Servants ; they follow the rule of Saint Austin ; they wear a short black coar , and over that , a long black cloak pleated about the shoulders . They were confirmed by Pope Bennet the eleventh , and seven other Popes after him . They are permitted to carry a Satchel or Bag to put the almes in , which they beg . In Italy there he eight and forty Monasteries of these Servants . This order was instituted Anno. 1282. or as others say , 1285. The Caelestini were so called from Pope Caelestine the fifth , who having before his Popedom lived an Eremiticall life in divers Desarts , at last erected this order after the rule of Saint Bennet , and procured it to be confirmed by Pope Gregory the tenth , in the Generall Councell of Lyons . Their habit is of skie-colour without a hood . Caelestin their Author being elected Pope , and cheated out of it by Boniface the eight , who by a Cane and a hole in the Wall , speak to him to relinquish his Popedom ; which he did , thinking an Angel had spoken to him , I say Caelestine returned again to his Eremiticall life , which he could not long enjoy ; for Pope Boniface put him in prison upon jealousie , where he died . These Monks came into England , Anno 1414. The Iesuati began at Senae by Iohn Columbanus , and Francis Vincent , Anno 1365. they were called Iesuati from using the name of Iesus often in their mouthes . Pope Vrban the fifth , approved them , and enjoyned them to wear a white garment , a white cover for their head , a leathern girdle , and to go bare-footed , using onely wooden soles . These Monks were afterward called Apostolici . Q. 20. What was the Order of Saint Briget ? A. Briget , not that of Scotland , who lived about the year , 530. but a Princess of Sweden , Anno 1360. obtained a confirmation of her order ( which she received immediately from Christ , as she said ) by Pope Vrban the fifth . Her rule was according to that of Saint Basils . The Monks and Nus may have their Covents contiguous , and the same Church , but the Brothers must officiate below , the Sisters above . Both Sexes must use gray cloaks and coats , with a red cross thereon . They must have nothing in propriety , touch no money , must lie onely upon straw . The fashion , colour , and measure of their cloathes are set down ; on their Vaile they must wear a weite linnen Crown , on which are sowed pieces of red cloath , representing drops of blood , and so placed that they may resemble the cross . The Sisters are enjoyned how to officiate , and what prayers they shall use every day , to be silent , to avoid conference with men , except it be at a window , upon urgent occasion , on Sundays and great Festivals , and that onely from nine till the evening . She that openeth not her window at all , shall have the greater reward in Heaven . Days of fasting are prescribed them ; none must be admitted into the order , without a years probation : then she must be examined and consecrated by the Bishop , who is to bring her into the Church with a red Crosse carried before her , having the Crucifix on the one side , and the Virgins Image on the other , to put her in minde of patience , and chastity : two Tapers burning must be carried before the Crosse ; then the Bishop consecrates a Ring , and prayeth . She having testified her constant resolution to that kinde of life , the Bishop by putting the Ring on her finger , marrieth her to Christ , and prayeth ; she comes to the Altar and offers , then returns to her place again . Her new cloathes are also consecrated , and she is called by the Priest to come bare-footed to the Altar ; the Bishop prayeth again , and withall puts on her the coat of her profession , her shooes , hood , and cloak , which he tieth with a wooden button , in memory of Christs wooden Crosse , to which her minde should be fastned . Then her Vaile is put on , the Bishop at every action , and parcel of her cloathes prayeth , and at last her Crown , the Bishop praying that she may be Crowned with joy . She returns to her place , and is called again to the Altar , where she falls on her face , the Bishop with his Priests read the Letanie , absolves her , and gives her the Eucharist ; her Coffin , which during the time of the Masse stood there , is carried by four Sisters , sprinkling dust on it , into the Covent ; at the gate whereof stands the Abbatesse with her Nuns , the Bishop with two Tapers carried before him ; and the Priests singing , brings the new Nun , and recommends her to the care of the Abbatesse , which she receives , shuts the gate , and brings her into the Chapter . The first eight days she is tied to no discipline . At Table and in the Quite she sitteth last . The number of the Sisters is sixty , and no more . Thirteen Priests according to the number of Apostles , whereof Saint Paul was one , four Evangelists , or Preachers , representing the four Doctors of the Church , Ambrose , Austin , Gregory , and Hierom ; and eight Lay-men . All these together make up the number of the thirteen Apostles , and 72. Disciples . The Priests Garments shall be of course gray , on which shall be worne a red crosse , and in the middest a round piece of white cloth , to resemble the host which they daily offer . The four Evangelists shall carry on their cloaks a white circle , to shew the incomprehensible wisdom of the four Doctors which they represent . Within these circles red pieces of cloth shall be inserted like tongues cloven , to shew their learning and eloquence . The Lay-brothers shall wear on their cloaks a white crosse , to shew Christs innocency , with five pieces of red cloth , in memory of Christs five wounds . The number of Brothers in the Covent , must not exceed five and twenty , who are to be blessed by the Bishop , after the same manner that the Sisters were ; but instead of a Ring , the Bishop shall hold the Priest by the hand , and for a Vail , shall lay his hands on his head ; and instead of a Crown , shall use the sign of the Crosse. The Abbatesse shall be among the thirteen Priests , as Mary was among the Apostles ; she shall have for Confessor , him whom the Bishop alloweth . Confession must be made at least three times yearly , and every day if need be , to such Priests as the Confessor shall chuse ; the Priest shall be diligent in preaching , praying , and fasting . Every Thursday shall be a Chapter held , wherein the delinquent Sisters may be punished with fasting , standing without doores in the Church-yard , whilst the other Sisters are within at Divine Service , and with prostrating her self on the ground , till the Abbatesse take her up , and intercede for her absolution . If a Sister possesse any thing in propriety , and dyeth before she confesseth it , her body is layed on a Beer at the Church door , where they all say an Ave-Mary for her , and then is absolved , and after Mass is carried from the Quite to the Church door by the Sisters , where the Brothers receive her , and bury her . Neither the Abbatesse , nor any Sister must receive gifts , or have any thing in proper . Every one after the first foundation , must bring their yearly revenues to be imployed by the Abbaresse ; but after the number of Sisters is filled , and a revenue setled , they that come after need brin● nothing . If any dye , her cloathes and allowance in dyet shall be given to the poor , till another be chosen . Every year before the Feast of All-Saints , let there be an audit of expences kept ; if any thing remain over and above the expences , let it be reserved for the next years expences , or bestowed on the poor , on whom also the Nuns old cloathes must be conferred . Every Novice must bring a present or almes gift to the Covent , but nothing that hath been got by oppression , cheating , stealing , or any other sinistrous means ; such gifts must be restored again , and so must gifts doubtfully got be rejected ; and if the Covent stand not in need of any persent , let it be given to the poor . In every Church must be thirteen Altars , on each of which one Chalice , but on the high Altar two Chalices , two pair of Flaggons , so many Candlesticks , one Crosse , three Censers , one for daily use , the other two for solemn Feasts , a Cibory for the Host ; let there be no Gold nor Silver in the Covent , except where the Holy Reliques are kept ; Let every one have her office or service Book , and as many other books as they will , for good arts ; Let each Altar have two Altar-cloths ; Let no Sisters be admitted under eighteen , nor Priest or Brother under five and twenty years of age ; Let the Sisters imploy their time in devotion , labouring with their hands , and about their own affairs , after the manner of Christ and his Mother ; Let rich and poor have the same measure of meat and drink ; and let not any afflict their body too much ; for not their own correction , but Gods mercy , must save them Let the sisters confesse at the lattess of the windows , where they may be heard , but not seen ; but in receiving the Eucharist , they may be heard and seen . But they must do nothing without the leave of the Abbatesse , and some witnesses , except in time of confession . Priests must not enter the Nunnery , except to give the Sacrament in the agony of death , and that with some witnesses ; all the Priests and Brothers may enter to perform Funerall obsequies . The Bishop of the Diocesse must be the Father and Visitor of the Monasteries and Nunneries ; the Prince of the Territory shall be the Protector , and the Pope the faithful Guardian ; without whose will no Covent shall be made . Let there be a hole like a grave still open in the Covent , that the sisters may pray every day there with the Abbatesse ( taking up a little dust between her fingers ) that God who preserved Christs body from the corruption of the grave , would also preserve both their bodies and souls from the corruption of sin . Let there be a Beer or Coffin at the Church-door with some earth , that all commers in may remember they are dust , and to dust shall return : to the observers of this rule Christ promiseth his aid , who revealed himself to Saint Briget , and counsels her to convey it to the Pope , to be confirmed . So goeth the story , as it is set down by Hospinian , who translated it out of the German into the Latin tongue : this order came into England An. 1414. and was placed at Richmond . There be few of these elsewhere , except in Sweden . Q. 21. What was the Order of S. Katherine , and of S. Iustina ? A. Katherine born at Senae in Tuscany , in her Childhood vowed Virginity ; and in a dream saw Dominick with a Lilly in his hand , and other religion-founders , wishing her to professe some of their orders ; she embraced that of Dominick , in which she was so strict that she abhorred the smell of flesh , drunk onely water , and used no other cheer but bread and raw herbs . She lay upon boards in her cloathes . She girt her self so close with an Iron Chain , that it cut her skin ; she used to watch whole nights together , and scarce slept half an hour in two days , in imitation of S. Domimick . She used to chastise her self three times every day with that Iron Chain , for an hour and half at a time , so that the blood run from her shoulders to her feet . One chastisement was for her self , the other for the dead , and the third for those that were alive in the world . Many strange stories are recorded of her , as that Christ appeared and married himself to her with a Ring ; that he opened her side , took out her old heart , and put a new one instead of the former ; that he cloathed her with a bloody coloured garment , drawn out of the wound in his side ; so that she never felt any cold afterwards : and divers other tales to this purpose Some say this order began Anno 1372. others , Anno 1455. The Nuns of this order wear a white garment , and over it a black Vaile , with a head-covering of the same colour . The order of Saint Iustina , was instituted by Ludevicus Barbus , a Venetian , Anno 1409. after the ancient discipline of Benedict . This rule was enlarged by Eugenius the fourth , and confirmed by Iohn 24. The Monks of this order are carefull not to eat out of the Covent with seculars , and to wash the feet of strangers . Q. 22. What were the Eremites of Saint Hierom , of Saint Saviour , the Albati , Fratricelli , Turlupini , and Montolivetenses ? A. Saint Hieroms Eremites in Spain , under Saint Austins rule was instituted about the year 1366. in Vibinum a City of Vmbria in Italy , in the time of Pope Gregory the nineth , and was confirmed by Gregory the twelfth . Of this order there are in Italy five and twenty Covents . They differ in their habit , and other things , little or nothing from the other Monks of Saint Hierom. The Canons of Saint Saviour were instituted also in Italy , neer Senae , in a place called Scopetum , whence they are named Scopeti●i . They follow Saint Austins rule . Their Author was one Franch of Bononia , Anno 1366. in the time of Pope Vrban the the fifth , and were confirmed by his successor , Gregory the eleventh , Anno 1370. They wear a white cloak , with a white hood above a white linnen gowne Albati were so called from the white linnen they wore ; these in the time of Pope Boniface the nineth , Anno 1399. came down from the Alpes into Luc● , Flaminia , Hetruria , Fisa , and other places of Italy , having for their guide a Priest cloathed in white , and carrying in his hand the Crucifix : he pretended so much zeal and religion , that he was held a Saint . These people increased to such a vast body , that Boniface the nineth grew jealous their Priest aimed at the Popedom ; therefore sent out some armed men against them , apprehended their Priest , and put him to death ; upon which the whole multitude fled , every man returning to his house . These made profession of sorrow , weeping for the sins and calamities of those times ; they eat together in the High-ways , and slept all promiscuously together like beasts : they are by most reckoned among the Hereticks , and not religious orders , and so are the Fratricells , or Beghardi , who would be counted the third order of Franciscans ; they were called Fratricella , Brothers of the Cells and Caves where they dwelt . Their Women were named Beghinae , and Beguttae . These sprung up Anno 1298. they went with their faces covered , and their heads hanging down ; their lives were ●●agirious , and their opinions heretical , as we have already shewed among the Heresies ; therefore they are condemned by Boniface the eight , Clemens the fifth , and Iohn the twenty second : yet Gregory the eleventh , and Eugenius the forth , defended such of them , against whose life and faith , no just exceptions could be taken : Gregory about the year 1378. Eugenius Anno 1431. The Turlupini also , though they would have been thought a religious order , were heretical in their Teners , and therefore condemned and burned , Anno 1372. Montolivetenses , or Monks of Mount Olivet , began Anno 1407. when the Church was divided between three Popes . In this distracted time many of Sene betook themselves to the next Hill , which they called Mount Olivet , and cloathed themselves in white , professing St. Bennets rule . They were confirmed by Pope Gregory the twelfth . There were others of the same name loug before these but Boniface the eighth , Anno 1300. put them down , and executed their Author at Viterbium ; he only wore a linnen cloth about his wast , the rest of his body naked . Q. 23. What were the Canons of Saint George , the Mendicants of Saint Hierom , the Canons of Lateran , Order of the Holy Ghost , of Saint Ambrese ad Nemus , and of the Minims of Jesu Maria ? A. The Canons Regular of Saint George , called also Apostolici , were instituted by Laurence Iustinian , Patriarch of Venice , Anno 1407. they were confirmed by Gregory the twelfth . They wear a linnen surplesse over their garments , and a black hood ; but out of the Cloyster they wear a black cloak , with a black hat . There be two orders more of this name ; the one wear white , the other blew ; they abstain from flesh , except in their sicknesse and are not tied by vow to their profession . The Mendicants of Saint Hierom were iustituted by Carolus Florentinus , Anno 1407. and are confirmed by Gregory the twelfth . They professe Saint Austins rule ; they wear dark-coloured cloathes , and over their coat a pleated cloak divided , they use a leathern girdle , and wooden shooes . The Canons of Lateran make Saint Austin their Author ; these were expulsed , Saint Iohn Lateran , by Pope Calixtus , after they had been seated there by Eugeuius the fourth , who expolled the Seculars thence ; but Paul the second , called back the Regulars , and by degrees expelled the Seculars . Their cloak , Scapulars , and hood are black . The order of the Holy Ghost was instituted neer Venice by Gabriel of Sp●letum , Anno 1407. they use the same habit that the Canons Regular doe wear . The Brothers of Saint Ambrose ad Nemus , were instituted at Milan , and confirmed , Anno 1433. They wear dark-coloured cloathes , and profess Saint Austins rule ▪ The Minimi of Iesu Maria , were instituted by one Francis Paula , a Cicilian , Anno 1471. he made three rules ; one for the brothers , another for the Sisters , and the third for both Sexes called Tertiarii . He would have the Brothers to be called Minimi , and the Sisters Minimae , to teach them humility . They were enjoyned to keep the Ten Commandements , to observe the Church Laws , to obey the Pope , and to persevere in their Vowes of Chastity . Poverty , Obedience , and Fasting . This order was allowed by Iulius the second , Innoce●● the eighth , Sixtus the fourth , Alexander the sixth , and Leo the tenth . They abstain altogether from flesh , they wear onely corse linnen , and wander up an● down bare-headed , and bare-foote . Q. 24. What Orders of Knighthood were there erecte● in Christendome after the year 1400 ? A. The Knights of the Annunciation of Mary by Amadeus the fifth , Earle of Savoy , and first Duke thereof , Anno 1420. of this order we have already spoken . The ord●● of Maurician Knights was instituted by Amadeus the seventh , Anno 1490. to the honour of Saint Maurice , whose Ring was delivered to Peter Earle of Savoy , that by him it might be conveyed to his successors , as a badge of their right to , and soveraignity over that Country . The Knights of the Golden Fleece were instituted by Philip the good Duke of Burgundy , and Father to Charles , whom the Switzers defeated and flew . This Philip on his wedding day , with Isabel , the King of Portugals daughter , erected this order , Anno 1429. which he called by the name of the Golden Fleece , in memory of Iason , and those other worthies , who ventured their lives for that Golden Fleece , to encourage Christians to venture their lives like couragious Argonautes , for the defence and honour of the Catholike Church . There were appoynted thirty one Knights of this order ; the chief whereof was the Duke of Burgundy : now the Kings of Spain are chief , in right of that Dukedome . Of these Knights we have spoken already in our History of the world ; in the impression by me owned as before is mentioned . The Knights of the Moon were instituted by Reiner , Duke of Anjou , when he obtained the Kingdom of Sieily , Anno 1464. These Knights wore a silver half Moon on their arme , and were bound to defend one another in all dangers ; and never to fall at variance among themselves . The Knights of Saint Michael the Arch-Angel were instituted by Lewis the French King , Anno 1469. These wear a Golden Chain , at which hanged the image of Saint Michael treading on the infernal Dragon . This picture his Father Charles the seventh wore in his banners ; and it is worne by his posterity in memory of Saint Michael , who was seen in the battel at the bridge of Orleans , fighting against the English , whom he forced to raise their siedge . The King appoynted there should be of this order 36. Knights , whereof himself should be the first . They are tied to hear Mass every day . The Knights of Saint Stephen were instituted by Cosmo , Dake of Florence , and confirmed by Pope Pius the fourth , Anno 1561. in imitation of the Knights of Malta . They differ from the Ioannites , that instead of a white , they wear a red Crosse set in Gold. They may also marry once , which the Ioannites could not do . Their seat is in Ilua an Island in the Ligustick Sea. They are called Saint Stephens Knights , not from Stephen the first Martyr , but from Stephen Bishop of Florence , who was Canonised , or from Pope Stephen . The Knights of the holy Spirit were instituted by Henry the French King , Anno 1579. Of the Knights of Saint George in England , or of the Garter , instituted by King Edward the third , Anno 1351. and of the Knights of the Star , set up by King Iohn the first of France , in memory of that Star which appeared at Christs Nativity ; the Knights also of Jesus Christ in Portugal , and of the Knights of Alcanthara in Castile , we have already spoken . He that wll see more , let him read Panuinius in Chron. Sabellicus , Enne . 9. Crantzius L. 9. Frank in Chron. Polyd. L. 7. Volaterran L. 2● . Girard . Hist. L. 15. Balaus Cent. 5. Heuterus L. 4. re● . Burgund . Tilius , Hist. Franc. Genebrard in Chron. Hospinian de orig . Monach. and the continuation of Sir Walter Raleighs History of the World , in the edition by we owned ; to be sold by I. S. at the Grey-hound in Little Britaine London , &c. The Contents of the Eleventh Section . Of Religions Orders and opinions from the year 1500. till this day . 2. The order of Jesuites . 3. Of their general rules . 4. Of their other rules . 5. Of their rules for Provests of houses , Rectors of Colledges , &c. 6. Of their rules for Travellers , Ministers , Admonitors , &c. 7. Of their priviledges granted by Popes . 8. Of other Orders in the Church of Rome . 9. How Abbots are consecrated at this time . 10. Wherein the Christian Orders of Knight-hood differ . 11. Of other Orders of Knight-hood besides the French. 12. of the Orders of Knight-hood in Germany , Hungary , Bohemia , Poland , &c. 13. The Orders of Knight-hood in Italy . 14. Of the Christian Military Orders in the East . SECT . XI . Quest. 1. WHat Religious Orders , and opinions in Religion are there sprung up in these latter times , that is , from the year 1500. till this day in the Christian World ? A. In the year 1500. started up a new order , called Poor Pilgrims ; these came out of Italy , into Germany bare-foote , and bare-headed ; some covered their bodies with linnen , others with gray cloth , carrying every one in his hand a wooden Crosse , but without scrip or bag , staff or money ; drinking neither Wine nor Beere ; feeding all the week , except on Sundays , upon Herbs and Rootes sprinkled with salt : they abstained altogether from Egges , Butter , Milk , Cheese , Fish , and Flesh. In the Church they stretch out their arms in manner of a Crosse , and praying fell flat on the ground . They stayed not above four and twenty hours in any place , they went by couples begging from door to door . Among them were divers Priests , Deacons , and Subdeacons : this pennance they undertook voluntarily , some for three years , others for five or seaven , as they pleased , and at the end of their years returned home , and betook themselves again to their callings : they excluded from their Pilgrimage onely Monks and Women . About six years after , was instituted the order of Indians , under Pope Iulius the second , and Maximilian the first Emperor : These were of the Carmalite race ; and were called Indians , as I suppose from their intention to convert the Indians then discovered ; they wore black cloaks , and over them white gownes , as appears by that verse of Franc. Modius : Qui tegimus pura pallia pulla ●oga . Under Pope Clement the seventh was instituted the order of the society of Divine love ; these were devout people , who met in retired places , remote from the company of the vulgar : here they prayed , sung , administred the Sacraments , and did other acts of devotion ; they were called also Theatini , from Theatinu●● ; the Bishoprick of which place was rejected by Iohn Peter Carrafa , that he might the more freely enjoy that devout life , and give himself the more seriously to contemplate divine mysteries , and to regain the honour of the Clergy , so much degenerated from their former integrity . He refused also the Bishoprick of Brundus●um , which Charles the fifth would have conferred upon him ; yet afterward he was content to change his name from Iohn Peter to Paul the fourth , and to accept the Popedom . Of this society also were Caietan the Apostolical Proton●tarie , Boniface a noble man of Piemont , and one Paul a Roman . In the year 1537. was instituted the order of Paulini , by a certain Countesse called Gastalia at Mantua , hence her disciples were named Gastalini . The Brothers and Sisters of this Sect were by their own strength thus to came their flesh ; they were to lie two and two together in one bed , but with a Crosse layed between the man and the woman , that they might not touch one the other . This course they were to use so long , till they had quite subdued the tickling of the flesh . But this order lasted not long ; for the inconveniencies found in it occasioned the extirpation thereof . Q. 2. What is the order of the Jesuites ? A. This order which is called the Society of Iesus , ( because they take upon them to advance the Name , Doctrine , and Honour of Iesus more then other orders heretofore , ) was instituted about the year 1540. by Ignatius Loyola of Cantabria , who being at first a Souldier , and receiving some wounds in the French War , of which he lay sick above a year , resolved upon recovery of his health , to renounce the world , and wholly to addict himself to the advancing of the name of Iesus ; for this cause being ●ix and twenty years of age , he forsakes all , and travels to Ierusalem ; thence ( having done his devotion to the holy Sepul●hre ) returns into Spain , where at Complutum and Salamantica , he gives himself to study ; in the interim he took upon him to preach mortification , both by his Doctrine and mean habit , though as yet he was furnished neither with sufficent learning , nor was he called ; wherefore he was imprisoned , and examined by the Inquisitors , and being found zealous for the Roman faith , was dismissed , and thence goeth to Paris , where he studied ten years in great poverty and weaknesse of body , and was at last made Master of Arts. In the year 1536. he returns to Spain with ten more of his profession , and from thence to Rome , to have leave of the Pope to travel to Ierusalem ; but finding the peace broken between the Turk and Venetian , they go to Venice , and their did dresse the wounds and sores of poor people in Hospitals . Seven of these ten companions of Ignatius took the Priest-hood upon them , and preached up and down the territories of Venice ; having neither temporal nor ecclesiastical meanes to sustain them . After this they all go to Rome , where they are hated and molested by the Clergy , yet their society increased daily , and procured a confirmation of their order from Pope Paul the third , which since was ratified by Iulius the third , Paul the fourth , Pius the fourth , and the Councel of Trent . At first they were not to have above 60. of their society ; but afterward the Pope perceiving how needful this order was to the decaying Roman Religion , permitted all that were fit to enter into the same . They have their chief or General , their coadjutors in spiritual things , such are their Priests , and professors of Divinity , Philosophy , and inferiour Arts : Their coadjutors in temporals , who look to their clothing , dyet , and domestick affairs ; their Scholars and Novices are maintained , least this order or society might faile , who are bound to obey their Superiors without doubting or inquiring into the nature of the thing enjoyned them . This order differs from others , in that besides the three ordinary Vowes of Chastity , Poverty , and Obedience , they binde themselves to the Pope , in undertaking cheerfully , readily , and without charging him , any journey ●he shall command for propagating the Roman faith : the title also of Professor among them is more honourable then of Priest ; for one may be a Priest many years , before he be admitted Professor . The Iesuites , instead of a hood , wear a Philosophical cloak , that is long and black ; their cap resembling a crosse is called Bareta ; this they do not wear abroad ; their cassocks they call Solannas , which they tie with Silk girdles ; And they spread so fast over the world , that above sixty years ago they had 256. Colledges . Q. 3. What be the general rules to which the Jesuites are tied ? A. To examine their conscience twice daily ; To be diligent in prayer , meditation , and reading ; To be daily at divine service , at the times appointed to confesse their sins ; To renew their Vows every year twice ; To be abstinent on Fridays , not to preach without the Superiors leave ; nor to keep money by them , nor to have any thing in proper ; To read no Books without leave , nor to meddle with any thing that is not theirs ; To learn the language of the Country where they live ; not to lock their Chests , or Chamber doors ; Not to sleep in the night with the window open , or naked , or to go out of their chamber without their cloathes ; Not to teach or learn without the Superiors leave ; Not to drink between meals , or to eat abroad without leave , or to take Physick , or to consult with the Physitian , till they be permitted by the superior ; To harken to the bell when it rings ; To keep their beds neat , and chambers clean ; To aquaint the Superior , when any is grievously tempted ; To be obedient , humble , and reverent in uncovering the head to their Superior● , not to complain of one superior to another ; To be silent , or else to speak briefly , with moderation and submission ; To avoid contentions , contradictions , or speaking evil of one anothers native Country ; let him onely reprove and command who is authorized so to do . Let none enter into another mans place , office , or chamber , without leave ; whilest two are in one chamber , let the door stand open ; Let no man mock another ; Let no man at table put off his hat , except to his superior ; No talk with strangers , or commerce by letters without leave ; Let no man report idle rumours , nor divulge abroad what is done at home . None without leave may write any thing of instruction or consolation , nor meddle at all with secular affaires . Every one ought to instruct and exhort his Brother to confesse ; Let none go abroad without leave , and he must shew the cause of his going abroad , and what effect it took , when he doth return ; he must also write down his name , and aquaint the Porter whither he goeth , and must return before night . That when any travelleth he shall lodge no where but in a Iesuites Colledge , if there be any in that place ; and shall be as obedient to the Superior there , as to his own . Let every one have these rules by him , that he may read , or hear them read , once every moneth ; but the Coadjutors must read their rules every week . They have also their Constitutions , wherein is shewed that the end of their Society is to do good to their own souls , and the souls of their neighbours , and that therefore they are bound to travell to and fro in the world ; to confesse their sinnes to the Priest every sixth moneth , and then to receive the Body of Christ ; to cast off all inordinate affections of Kindred , Friends , and worldly things , to deny themselves , to take up the Crosse of Christ , and to follow him ; to study humility , to aim at perfection and all other vertues , chiefly charity ; to have a speciall care of the inward man ; to imbrace poverty with cheerfulnesse , to give freely of their spiritual things , as they have received freely ; to study purity and chastity , and to be very vigilant over their senses , chiefly over the eyes and tongue . To be temperate , modest , decent and devout in all things , chiefly at table . To labour diligently for obedience , and to refuse nothing that the superior shall command . In confession to conceal nothing from the Ghostly Father . To study unity and conformity in judgements , and affections . To avoid idlenesse and secular affairs . To be careful to preserve health , and to avoid all excesse that may impare it , as too much watching , fasting , labouring , or any other outward pennance , and in sicknesse to to be humble , patient , and devout . To desire the Superior once every year that he would enjoyn them some pennance for their failings in the observation of their rules and constitutions , which ought to be heard or read , every moneth . Q. 4. What other rules have they besides these common rules and constitutions ? A. They have rules for every particular officer amongst them , As the Provincials rule is to use diligence , fidelity , mildnesse , bounty tempered with severity in his government , to alter or adde nothing in the rules and customes of the Province , without the consent of the General ; in his absence or sicknesse , he may name ( if the General do not ) a Subprovincial ; he must always have with him four Counsellors , with whom he may advise in matters of weight . He hath power to chuse divers Officers , such as Masters of the Novices , the , Governours in spiritual things , Confessors , Preachers , and Readers , &c. He may dispense in divers things , and admit such as he thinks fit for probation ; and may dismiss also in some cases , if the General hinder not : none must be admitted , who have forsaken the society , or dismissed , without a new examination and probation ; he is to take care of the Masters and teachers in Schools and Colledges , what proficiency there is , what books are read , who are to study Divinity , and the learned tongues , that no Stage-playes be acted , but in Latine , and such as are modest ; &c. He must confer no degrees in Divinity or Philosophy without the Generals leave . The degree or title of Master and Doctor , must not be used among them . He may chuse Coadjutors in spiritual and temporal affairs . He must look to the Edifices , Revenues , and Lands of the society within his Province ; to avoid Sutes in Law , yet to maintain their rights by Law , if need be ; to look to all expenses and accounts , to avoid running in debt , and to have a care of the wardrob , and all the Utensils ; that if any Lands or Goods be given to the society , the General be acquainted therewith , and some share thereof be given to the poor of that place , where the Goods or Lands are . He is to be obedient , faithful , and reverent to his General ; to call Provincial assemblies at fit times , and to help other Provinces when need requires . To see that Masses be had , and Sacraments administred according to the custom of the Roman Church ; That Preachers and Confessors do their duties ; That none be made Confessors , chiefly to women , but such as are well struck in years ; That in time of infection he appoint such as may look to the sick ; That he depart not out of his Province without the Generals leave ; nor the Provost or Rector from his House , or Colledge without leave from the Provincial . That he be carefull what labourers he sends abroad into the Lords Vineyard , that he give them full instruction ; that they travel on foote , rather then ride . He must visit every place within his Province once a year , and first the Church , the place wher the Eucharist is keept , the holy Oyl , the Reliques , Altars , Seats of the Confessors , &c. then the persons , with whom he must deale prudently : & lastly , the Superior of the House or Colledge . Q. 5 What rules have they for the Provosts of Houses , Rectors of Colledges , Masters of Novices , and Counsellors , &c A. The Provost is bound to observe the common and particular rules ; as also , all customes approved by the General or Provincial ; to be careful of his Under-officers , and Confessors ; to impose ordinary pennance , such as publick reproof , to eat under the table , to kisse the feet of others , to pray in the refectory , to impose fasting , &c. He must have a Book , in which he must record what concerns the good of his house . He must see that all the rules and constitutions of the house be duly observed . That confessions be made at the appoynted times . That Scholars and Coadjutors not formed , renew their Vows twice a year . That every other Friday he make an exhortation to obedience , pennance , patience , charity , humility , and other vertues . That he carry himself sweetly and wisely to his inferiors , moderate in reproving and punishing ; to send ( if occasion be ) one who ma● beg almes from door to door , for the Hospital , or who may accompany the Caterer , or who may preach in the streets . He must chiefly preserve love and unity in his house , and must read all Letters , that are either sent to , or from any under his charge , and must suffer none to have a seal , without the Provincials leave ; let there be no armes nor musical instruments , nor wanton Books , nor idle recreations within his house . The Provost may , if need be , preach and hear confessions , but must not suffer Priests of the society to preach , and hear the Nuns confessions , except upon extroardinary occasion . He must take care that all spiritual exercises be duely performed , and divine service every day . Let there be seven hours allotted for sleep ; and eight hours between dinner and supper . Let the table be blessed , and thanks given according to the Roman Breviary ; Let an hour be allowed for recreation after dinner and supper , and on Friday after evening collation half an hour , Let there be conferences touching cases : of conscience held twice a week , at which all the Priests should be present . Let there be an account taken every moneth of what is received and expended in the house . Special care must be had of those that labour in the Lords Vineyard , that they may not want . If any thing of moment is to be done in the house , let the Provincial be acquainted therewith . Let no man keep a horse , except upon urgent occasion , and with the Generals leave . Women must not be permitted to enter into the house . Lands given by Will must be sold for the use of the society , but not without the Generals leave . Let no man walk abroad without a companion ; let travellers of the Society be entertained kindly , &c. The Rectors of Colledges also have their rules , which are in a manner the same with those of the Provosts . Which rules , and constitutions , must be read twice or thrice a year in the Refectory . The examiner also of those that desire admission , hath his rules ; he must be a man skilful and discreet , who must signifie to his Superior how he findes the party affected and qualified . If unfit , he must be cheerfully dismissed ; If fit , he must aske him if he is resolved to forsake the world ? and why ? what induced him to be of this Society : If he be in debt , or subject to any infirmity ; what is his age , his country , his parents , and their condition ; if he be born in marriage , of Christian parents , or of Hereticks ; if he be a Seholar , where , and how long he hath studied ; if he will be a Coadjutor , and content with Martha's lot ? Then he must be well instructed in the constitutions and rules of the Society . The Master of the Novices by his rules is tied to be courteous and loving to his Novices , to help , comfort , and instruct them upon all occasions : He hath power in some cases to enjoyn pennance on them , and in some cases to absolve them . He must also be well exercised in Basils Rules , Gregories Morals ; Austins Confessions and Meditations , in Bernard , Bonaventure , Cassian , Dorotheus his Homilies , Caesarius , Ep●raim , Huge , and Richard de S. Victore , Vmbertus de Eruditione Religiosorum , Innocentius of contempt of the world , Thomas de Kempis of the imitation of Christ , and such like Books ; for Histories he must read Gregories Dialogues , Gregory Turonensis of the glory of Confessors , and life of Saint Martin , Eusebius his Ecclesiastick History , Sulpitius of Saint Martins life , the select lives of the Fathers , the lives of Lippoman , and Surius , Pet. Damianus , Pet. Cluniacensis of Miracles , the Indian Letters , and the life of Ignatius . The Probationer for the first three weeks is to be used as a guest : in which time he is to be instructed in the rules and constitutions of the house : Then must be examined , and must promise that in a years space after his enterance he shall part with all his estate : If he be a Scholar , he must read some lectures ; if no Scholar , he shall do some handy-work . A General confession must be also made ; what he brings with him into the house must be inventoried in a Book , where the day and year of his enterance , with his Country , must be registred , and subscribed with his own hand ; he must also performe some spiritual exercises in his second probation , and he must be tried how he can serve for a moneth ; and then for another moneth , he must be imployed in begging from door to door , to shew how willing he is for the love of Christ , to forsake all worldly hopes . And for a fourth experiment , fie must be exercised in some base employment , about the house . After this he shall be imployed in teaching the ignorant and Children the doctrine of Christianity , and must be tried with meane cloathes and diet , and with moderate pennance also : and must be instructed in the practise of devotion and mortification , and modesty , and must be made a chamber-fellow to one by whom he may profit . He must not speak with his kindred without leave , and witnesses , and therefore must not be in any such office as hath relation to strangers , as Caterer , Porter , &c. The Novices once a week must have a day of recreation . The Coadjutors must be taught the rosary . After all this , the Novices must be asked if they are able to undergoe the burthens of that Society ; if they bo , let it be recorded , and then let them confesse to the Priest. In the morning after the ringing of the bell , they must by their private devotion , prepare themselves for publcik prayer . Halfe an hour is allowed them , for dressing up their Beds and Chambers , then they must hear Masse , and exhortations , which are made to them twice a week for half an hour , the other half hour they shall repeat and conferr . Then the next day their Master shall propose them ways to overcome tentations and difficulties , the rest of the time till examination before dinner , shall be imployed in some exercise . Having recreated themselves an hour after dinner , at the ringing of the Bell , they shall repair to their Chambers to study ; an hour after they shall repeat something to their Master , and twice a week they shall aske one another the grounds of Christianity ; they must be silent , except in times of exercise and recreation : before supper , they shall pray , and so before they go to bed . After two years of probation , they are examined again , touching their resolution and constancy in that order , and then certain rules of modesty , and behaviour are prescribed them . The rules for Counsellors are , that they be sincere , judicious , faithful , intelligent , free from partiality , considerate , and not rash in giving sentence , to use few words , to submit to the judgements of the Superior , to divulge nothing without him , to maintain his dignity , and with submission to give him their best advise , &c. Q. 6. What rules have they for Travellers , or Pilgrims , for the Minister , for the Admonitor , and other officers ? A. Travellers must ease the wearisomnesse of their journey with spiritual fruits ; every day when they begin their journey , they must say all the Letanies , and other prayers ; their talk must be of heavenly things , that Christ may be their fellow-traveller . They must beg almes for the love of Christ , who was poor himself ; let them accustome themselves to patience In bearing all injuries ; let the stronger follow the weaker , and not go before ; if any fall sick by the way , let one stay with him , to look carefully to him , to edifie in the Lord all such as give them entertainment . Let them in all places shew good examples of holinesse and modesty . If they travel neer any House or Colledge of the Society , they must not beg of strangers without leave from the Superior of that House or Colledge . Let none travel without his Superiors Letters Parents . The Minister or Controller of the house , is bound by his rules , to be assistant to the Provost or Rector , to be exact in all the rules , constitutions and customes of the house , to visit every other day all the offices and chambers in the House or Colledge . In the Spring and Autumne he must acquaint the Superior that the dyet and cloathes of the Society must be changed . Let him be present with the Physitian when he visits the sick ; every day he must know the Superiors minde touching the houshold affairs ; and must acquaint him with what is fit to be done , and what is amisse . He must see that all things be in good order , and clean , that the gates be shut every night , to look to the windowes , candles , fires , and linnen . Let him see there be no disorders or quarrelling ; he may supply the Superiors place in his absence , and may have an under-Minister . The Admonitor is tied by his rules , to put the Superior in minde wherein he faileth in his office . But this he must do with reverence and submission , and with advice of the Counsellors , and must not acquaint others what is done in this case : If the Superior be incorrigible after divers warnings , he must acquaint the higher powers : he must have a seal for those letters which are sent to the Superiors . The Iesuites have also rules in writing of letters . The Superior or Rector of House or Colledge , is to write every week to the Provincial , and so is he that is sent abroad to preach or convert , of all matters of moment concerning their Society ; the Provincials are to write once a moneth to the General ; but the Superiors and Rectors of Houses and Colledges once in three moneths ; the Provincials must write once a moneth to Provosts , Rectors , and those that are sent abroad in messages ; the General shall write to the Provincials once in two moneths , but to Rectors once in six moneths , except there be urgent occasion to write oftner ; iest letters be lost or intercepted , they must be written divers times : and the coppies thereof , if they be to the General , must be recorded in a book : secrets must be written in characters or mystical terms . The letters written at Rome by the General , shall be read in the Houses and Colledges , and there safely laied up . He that hath the charge of spiritual things , is tied by his rules , to be carefull over the soules committed to him , in admonishing , instructing , exhorting , and examining . The Overseer of the Church , is by his rules bound to acquaint the Provost every Saturday of the next Feasts and Fasts , that warning may be given on Sunday in the Refectory at supper-time : He must every Saturday set down in writting , what Ceremonies are to be used the next week at the high Alter . He must take care of the Masses and Prayers to be used for their deceased Founders and Benefactors , as also for the defunct of their Society . He must see that the Priests be shaved , and that they observe their rules . He must suffer no almes to be given for hearing of confessions , or saying Divine Service , He must have special care of the Host , of the Holy Oyle , Crosses , Chalices , Reliques , &c. When the Reliques are to be shewed , two Wax Candles must be lighted . He must look to the Fabrick of the Church , and must admonish the Superior to nominate preachers for the next day . He must take care over all the Church moveables , and keep an inventory of them . He must also take care of the linnen , candles , prayers , graves . When the holy linnen groweth old and uselesse , let it be burned , and the ashes thereof cast into the holy Pond or Lake ; a Catalogue also must be kept of all the Masses that are to be celebrated by the Priests , and the prayers to be said by those that are not Priests , yearly , monethly , and weekly , besides extraordinary times ; the Priests are tied by their rules , to be devout , holy , and reverent in the exercise of their Function ; to observe all the Roman rites , uniformity , and decency ; to be expert in cases of conscience , and diligent in hearing confessions ; but the Confessor and Penitent must not see one another in time of confession ; and there must be an eye witness present , though not an ea● . witness , if the Penitent be a Woman Confessions must be heard from the morning till noon . The Priests may exhort the sick to make their Wills , but not to assist them in making thereof . Preachers are tied by their rules to teach sound & wholsom Doctrin , tending not to curiosity , but edification ; to be diligent in reading the Scripture , and Fathers , to be exemplary in their conversation , to abst●in from reproving Princes , Bishops , and Magistrates in their Sermons or any Religious Orders ; to forbeare any expressions that may , move laughter , or contempt . Let them beware of Pride , Arrogance , Vaine-glory , or affected eloquence ; let their gestures be modest and grave , let them chiefly commend the frequent use of confession , of the Encharist , of good works , of obedience , of the Church Ceremonies , of pennance , prayer , &c , and let not their Sermons be extemporary , or exceed an hour . They that are sent to preach abroad in remote places , are tied by their rules to walk on foot , to live upon almes , to lodge in Hospitals , to aske leave of the Ordinary to preach , to take notice of the most devout people In every place where they come . They shall not onely preach , but likewise conferr , catechise ▪ pray , administer the Sacraments , visit the sick , resolve doubts of conscience , compose differences , &c. They must strive to make all men their friends , and to pray for their persecutors , and bear their burthens patiently . Let them write every week to their Superiors , what progresse they make in their preaching , and other spiritual exercises ; to preach to themselves as well as to others : and to do nothing but what they are inioyned to by their Superior●s . The Generals Proctor is tied by his rules , to entertain no Suites in Law , if he can otherwise 〈◊〉 them : to give an account of all his actions to the Provost Generall ; to keep in books all accounts of expenses and receivings ; to keep a lift of all Church 〈◊〉 united to their Colledges ; to have a great care of all the Writings , Popes Bulls , Records ; and other papers committed to his charge , &c. The Proctor of the House is tied by his rules , chiefly to have care of the Houses , Records , and Money , how it is expended ; and to give an account thereof to his Superiours . The Proctor of the Colledge and House of probation is tied by the same rules to be careful of the records and moneys ; to keep a good account of what is layd out and received ; and to write down all in his book . He that hath charge of the Readers at Table is bound by his rules , to take care that they have a loud , clear , and distinct voice ; that they be perfect in what they read ; that first they read a Chapter in the Bible , except in chiefe festivals , for them Homilies must be read concerning the day . Letters also from the Indies are to be read yearly . In the beginning of every moneth their constitutions and common rules , with Ignatius his Epistle of obedience must be read . In the evening after the Lesson , must be read the Martyrology of the next day . Leviticus and the Canticles , with some obscure Chapters in the Prophets are not to be read at all . Eusebius his history , Nicephorus , Gregories Dialogues , Ambrose , Austin , Bernard , with such like books , ( whereof the Catalogue is set down in the rules ) are to be read . The Superiour is to appoint what is to be read every day . He that hath the overseeing of the sick , is tied by his rules to be careful of them , of their dyet , Physitian , and all things else that may concern them ; that his substitute called by them Infirmarius , have all kinde of physical Druggs , that he acquaint the Superiour with the sicknesse and quality of it ; that every eighth day the sick receive the Encharist , that prayers be made for him , and all things performed which may tend to his comfort and recovery ; if he die , that the corps ( if without offence ) be kept above ground foure and twenty houres , and then decently interr'd . The Library keeper by his rules , must have still by him I●dex Expurgatorius , and that he keepe no prohibited books , to keep the Library locked , except to those who are permitted to be in it , to keepe the books cleane , to write down their Titles , to have a Catalogue of them , to lend no book without the Superiours leave , &c. The 〈◊〉 Minister of the House is to look to the Chambers , ●●●ectory , Kitchin , Buttery , and other places , that all things be fit and in order . The Aedituus or Sexton must be subject to the Praefectus or him that hath the charge of the Church , to have a care of the sacred Vestiments , of the Linnen , of the Host and Wine ; he must in divine Service light two candles , and at the elevation of the Host a wax Torch or Taper , and then shall ring the bell ; he must keep clean the Church Plate ; before Masse or Sermon let him ring the bell , and the Virgins salutation bell , in the morning , at noon , and in the evening ; and to ring the passing bell when any of the Society is departing : he must have a light continually burning before the Host ; and there must never be wanting holy water ; he shall deliver to the Praesectus all oblations that he shall finde ; he must be careful of the Church-doors , to shut them at noon , and at Sun set : and whilest they stand open , he , or one for him , must not be wanting : he must suffer none to walk up and down , to make any noise , and let all things be kept cleanre The Porter must haue a list of all the Domesticks names , he must suffer none to go out without the Superiours leave : all letters he shall deliver to the Superiour ; none that returns from the Country , must be let in till the Superiour know it : if Bishops or great men come in , let a Priest attend them , whilest he acquaints the Superiour . Let the keyes of the gate be delivered every night to the Provost or Rector : He must acquaint the Superiour if any poore be at the gate , or if any almes be given there , &c. The keeper of the Wardrobe must have an Inventory of all the cloathes in the house , and linnen thereof , of which he must be careful ; he must every Saturday night furnish each chamber with cleane linnen , and carry away the soule every Sunday morning to the Washer . In Summer every fifteenth day he must give out cleane sheets ; and in Winter every three weeks , &c. The Steward of the house must be careful of the Wine , and VVater , and Dyet of the Society ; and to have the VVine-casks kept clean . He that hath the charge of the Hall or Refectory , must look there be not wanting VVater , Towels , Napkins , Tablecloths , which must be changed once or twice a week ; that the due hours of refection be observed by ringing the Bell ; that he have a list of all their names who are in commons ; that the remainders of the meat be reserved for the poor ; and that he have the names of the VVaiters at table every week , and of the Readers , &c. The Cook hath his rules , to be cleanly , frugal , diligent , to touch no meat in cutting or dividing with his hands , but with a fork ; to cut as he is directed by the Superiour ; to dresse nothing for any particular man , except he be sick ; not to be wastful of the VVood ; to keep a list of all things belonging to the Kitchin. The Excitator who wakeneth the Iesuites in the morning , must goe to rest halfe an houre before others , that he may rise so much the sooner , ring the bell , and carry lights to every Chamber : a quarter of an hour after , he must visit each Chamber againe , and if he finde some in bed yet , he must tell the Superiour : another quarter of an hour after , he must ring to prayers ; he that visits the Chambers at night , must ring or knock , that every one may examine his conscience : about a quarter of an houre after , he must ring to bed : and a quarter after that , he must see if every one be a bed , and the candles put out ; if not , to acquaint the Superiour . Each House or Colledge hath one who buyeth all things necessary for the house ; his rule is to be diligent and faithful in buying and employing the money delivered to him , that he may give a just account thereof . These are the principal rules to which every Officer and Member of the Society is bound . Some of lesser note I have omitted for brevities sake , which may be seen at large in the Iesuites own rules , set out by themselves in one Book at Lyons , by their Superiours permission , Anno 1607. Q. 7. What Priviledges have been granted to this Society from the Popes ? A. Pope Paul the third , gave them power to make what , and how many rules and constitutions they pleased , towards the advancement of their Society : to admit as many into their order , as their General shall please , whereas in the beginning they were stinted to sixty onely : he also excommunicates all such as shall either hinder , or not aid this Society . He gave them also power to preach , administer the Sacraments , hear confessions , absolve , &c. in any place where they please , and to have their Coadjutors , both spiritual as Priests , and Temporal as Cooks , Bakers , Caterers , Butlers , &c. on whom the Iesuites professed can conferr sacred orders . The Iesuites have this priviledge also to change their General , and he power to send them whither he pleaseth , and call them back again without asking leave of the Pope . They may also absolve all Hereticks confessing , and the General may excommunicate , and imprison Delinquents . They are exempted from the secular power , and from all Taxes and Tithes ; they may carry with them moveable Altars when they travel , and may disguise themselves into any habit ; he that visits a Iesuites House or Colledge , shall have a plenary indulgence . They have also power to exercise all Episcopal Functions ; namely , to ordain , anoint , exorcise , confirm , consecrate , dispense , &c. All these privledges were given to them by Paul the third , in several Bulls . Pope Iulius the third , Pauls successor , gave them a priviledge to erect Universities where they pleased , and to conferr what degrees they will ; to dispense also with fasting , and prohibited meats . Pope Pius the fourth , confirmeth all the former priviledges . Pius the fifth , grants that such Iesuites as forsake their order by leave from the Pope or General , shall enter into no other order except the Carthusian ; if they apostatise without leave , they shall be excommunicate ; he gives them also power to read publickly in any University they come to , without asking leave and that none must hinder them , but all are bound to hear them . Gregory the thirteenth , gave them power to have their Conse●vators , Iudges , and Advocates , and to recite their Canonical hours without the Quire , and to correct , change interpret , expunge and burn such books as they dislike , and to be the Popes Library keepers , and exempteth them from being necessarily present at Processions or Funerals . By reason of these and other priviledges granted to this order ; besides their own industry , they grew so numerous in the space of 75. years , that they had Anno 1608. as Ribadene●a sheweth , 293. Colledges , besides 123. Houses , and of their Society were reckoned 10581. Out of their Colledges they raise a reven●e of Twenty hundred thousand Crowns yearly . Q. 8. Are there no other orders in the Church of Rome ? A. There are divers more , but of lesse note , whose original is uncertain , both in respect of their Author and time , besides there be many subdivisions of one and the same order , as the Franciscans are subdivided into Observantes , C●nventuales , Minimi , Capuci●l , Collectanei whose charge was to receive the money that is given them . Amadeani , Reformati de Evangelio ; Chiacini cum barba , de Portiuncula , Paulini , Bosiani , Gaudentes , de Augustinis with their open shooes , Servientes . All these differ little except in some smal matters . There be also some Monks called Ambrosiani , who wear red cloaks over white coats . Others are called Capellani , whose garments are partly black , and partly blew . Chal●meriani wear a white crosse upon a white cloak . Cellarii , from their Cells are so called , and Brothers of mercy from visiting the sick , and carrying the dead to the grave ; in the inside they wear black linnen , on the outside a sooty colour garment : Clavigeri wear upon a black cowle two keys , intimating by this , that they have power to open and shut Heaven . They make Saint Peter the Author of their order . Cruciferi , these bow their bodies and heads as they walk , go bare-foot , and wear a white cloak girt with a rope , they carry always in their hands a little wooden crosse . The Brothers of the Crosse wear a black cloak without a hood , and bear the Crosse before their breast . For●●ciferi , so called from wear●ng a pair of sheers on their cloak , by which they shew that they clip off all carnall lusts , as it were with a pair of sheers . They wear a black cloak and hood , these we may call Sheet-Brothers . The Brothers of Helen , brag that they were instituted by Helen , Constantin's Mother , after she had found out the Crosse ; they wear a white garment , and on it a yellow Cross , Hospitalarii , so called from looking to Hospitals , they wear black ; they differ from the former of this name , and so do the Cruciferi . The Brothers of Saint Iames wear a fandy-coloured garment , and shells hanging at it ; they make Saint Iames their Patron . The Order of Ignorance : These Monks think it mans chief happinesse to know nothing . This order of Ignorance is now the greatest in the world , and is like to swallow up all the Orders and Degrees of Learning , as Pharao's lean Kine did devour the fat . So much the more happy will this Order be , when it is fed with Tythes and Colledges . There is an order of Ioannites differing from the former ; these wear a read garment to represent Christs Blood , and on the breast thereof is woven a Chalice , to shew that in his Blood our sins are washed ; they also hold a Book still in their hand . The order of the Valley of Iosaphat goeth in a Purple ●arment ; these appoint Judges to decide controversies of marriage . The order of Ioseph was erected in honour of Maries supposed Husband : These wear ash-coloured cloathes , and a white hood . The order of Lazarus or Magdalen wear a green crosse upon a black cloak with a hood : there be two sorts of them , some contemplative , who are black within , and white without , using ordinary food , the others wear a brown or ●awny colour , and are active , their food is onely herbs and roots . The order of Nuns of Saint Mary de decem virtutibus , that is , Of the ten vertues , which consist onely in repeating the Ave Mary ten times : They wear a black Vaile , a white Coat , a red Scapular , and an ash-coloured cloak . There be two other orders of Saint Mary , the one wears a white coat , and a black cloak like Carmelites , the other are all white ; there is also the order of Maries Conception . The order called Reclusi , shut themselves up between two walls , or in narrow cells , whence they never go out so long as they live . The order of Saint Ruffus , instituted by him ; these go like the Canon Regulars , wearing a Scapular over a linnen Surplesse , and a black coloured hood . There is an order of free Nums , who maintain themselves , and may marry when they will. The order of Speculari● are so called from their looking glasses which they always carry ; their inward garment is black , their outward white : They wear on their breast a black crosse . Among the Romans it was counted an Effeminate trick for men to carry about a Looking glasse ; therefore Otho is mocked by Juvenal ▪ who speaking of the Looking glasse , calls it , Pathic●ge●t amen Othonis . The order of the S●ellati , wore Stars on their cloathes ; some of them have black gownes and black hoods , some have cloaks without hoods . Some other perty orders there are of small account . Q. 9. How are the Abboots consecrated at this time ? A. If the Abbot be not a Monk , he is thus consecrated : On the consecration day , which is some Festival , or the Lords day , both the Bishop , and the Abbot elect , confesse , and fast the day before . In the Church two Chappels are trimmed up , me bigger for the Bishop , the lesser for the Abbot . On the Altar of the greater Chappel , stands a Crosse and four Candlesticks . At the foot of the Altar the ground is covered with Turkie Carpets , or Tapestry : there is also in the Chappel a Table placed for the Bishop , on which is clean Linnen , two Candlesticks , Basons with Towels , the Holy Water pot , with the As●ersory , the Censer , &c. Likewise the Bishops Masse-Ornaments ; there be also three Chaites , one ●or the Elect Abbot , the other two for the two assistant Abbo●s . The Bishop hath three Chaplaines . In the lesser Chappel for the Abbot , is an Altar with the Crosse , and two Candlesticks , with the Pontifical and Missal ; there is also a Table covered with clean Linnen , with Basons , and two Candlesticks , and the Ring which is to be consecrated , &c. The Bishop having prayed at the Altar , ascendeth his Chair of State over against the Altar , with his Mitre on his head ; the Elect Abbot sits in his ordinary cloathes , between two ●●tred Abbots his assistants ; then the Elect boweth himself to the Bishop , who riseth , taketh off his Mytre , and saith some prayers : after this the Bishop without his Mytre blesseth the Elects new cloathes , and besprinkles them with holy water , then he sits down , puts on his Mytre , and takes off the Elects secular garment ; saying , The Lord take off from thee the old man , &c. and then cloaths him in a Monastical habit ; saying , The Lord cloath thee with the new man , &c. This done the Bishop laying aside his Mytre , riseth and prayeth , and sits downe againe . Then the Elect riseth , and beseeching him with bended knees , and his hands on his breast , that hee would receive him , the Bishop riseth and prayeth over him ; then the Elect being now made a Monk , promiseth Canonical obedience to the Bishop and his successors , fidelity to the Covent , continency and renunciation to his own Estate ; with this the Bishop receiveth him into the society of the Monks , and withal into the kisse of peace . After this the Elect Abbot goeth into his Chappel , where he is habited like a Priest , and thence brought between the two Abbots assistants to the Bishop , who uncovering their heads , bow to him , and the elder of the two presents him to the Bishop , desiring he would ordain him Abbot of such a Monastery , according to the Apostolical authority committed to him . Then the Popes Mandate is read ; the Elect sweareth upon the Gospel , the Bishop asketh if he will be faithful over the flock committed to him , if he will reform his life , be sober , humble , chast , and patient ; if he will be subject , obedient , and reverent to the Pope and his successors ; if he answereth I Will , then the Bishop prayeth that God will keep and strengthen him ; if the Abbot be not exempted from Episcopal Jurisdiction , he is to promise obedience to the Diocesan and his successors . This done , the Elect kisseth the Bishops hand , who standing before tht Altar makes confession , kisseth the Gospel and the Altar , which he doth also incense , and sayeth Masse . After this the Elect goeth to his Chappel where he is trimmed in the Abbots ornaments ; and is brought againe before the Bishop , to whom he boweth himselfe , and then the Musick begins : the Bishop after this takes the Pastoral staff , blesseth it and prayeth for the Elect Abbot , who all the while is on his knees , then the Bishop layeth both his hands on the Abbots head , prayeth , and giveth to him the rule of the order , whereof he is to be head , with an exhortation to be careful over them . After the Bishop hath blessed the Staffe , he besprinkleth the Elect with Holy Water , delivereth him the Staffe , with an exhortation to use it with discretion . Then he blesseth the Ring and casts Holy Water on it , and puts it on the Ring finger of his right hand , and prayeth for him ; this done , the Abbot receiveth the kisse of peace , then ▪ retireth to his Chappel , thence returneth with his two assistants , and presenteth to the Bishop two burning Tapers ▪ two Breads , two vessels of Wine , and kisseth his hand . Then Masse is said , the Sacrament administred , and the Abbot is solemnly blessed ; at length the Mytre is blessed , and washed with holy water , which the Bishop puts on the head of the Abbot ; saying , Lord we put on the ●ead of this thy servant the Helmet of Salvation , that he having his ●ead armed , may with the Hor●es of both Testaments appear terrible to the adversaries of the Truth , &c. At last the Gloves are blessed and washed , and put on the Abbo●s hands , who with his Mytre on his head , is by the Bishop brought to the Quire and set in his predecessors Chaire ; whence he riseth , blesseth the people present , and thanks the Bishop . The rest of the day is spent in good cheer . The consecration of the Abbatesse and Nuns is much after this manner . Q. 10. Wherein do the Christian Orders of Knight-●ood differ from one another ? A. In the Times , Authors , Occasions , Habits , Ends , Ornaments and Ceremonies of their institution . The first order of Knight-hood in France , was that of the Gennet , instituted by C●arls Martel , in memory of the great Victory he obtained against A●●dira●● , in whose Camp were found good store of Gennets ▪ which are beasts like Spanish Cats in bignesse , with long and slender snow●s , their furres ( whereof good store were found in the enemies Camp , and presented to Charls Martel ) do smell like those of Ci●● 〈◊〉 : From this beast the order is so called , consisting of sixteen Knights onely , who were collars of Gold made of three chains , linked with red Roses enam●lled ; at the end of this collar hung a Golden Genne●● . The order of the Crown Royal , ( instituted by Charlemaigne , in favour of the Prisons , who had done him good service in his wars against the 〈◊〉 or ancient Saxons ) wore on their breasts a Crown Royal in embroydery of Gold , wherefore this was called L' Ordye de la Coronne Royal. The order of the Star instituted by King Robert of France , Anno 1022. was composed of thirty Knights , whereof the King was chiefe . These wore cloaks of white Damask ; on the left side of the breast , was embroydered a Scar wrought in Gold , with five pointed beames . Their Oath was to say in honour of the Virgi● Mary ( whom they called Star of the Sea ▪ and Lady of the Star ) a Corons or Chaplet made up of five tenns of Ave Maries , and five Pa●er Nosters , with an Antheme . The order of the Broom Flower , instituted by Saint Lewis the French King , did wear a collar composed of Broom husks , or codds , interlaced with Flowers de sys . King Lewis chose this Broom for his emblem , adding these words , Exaltat humiles , intimating that God had exalted him for his humility to the Royal Throne of France , in stead of his eld●● , Philip of France . The Knights of this order 〈…〉 of white Damask . The order of the Ship , instituted also by Saint Lewis , for incouraging the French Nobility to attempt the Seas with him against the Saraoens , wore a collar interlaced with double Scallops ( signifying the sandy shore ) and doubl●●r●scents or halfe Moons , which with the Ship hanging thereat declared his enterprise was to fight with Infidels and Mahumetans , and to plant the Christian faith ; Therefore these Knights were tied by their order to hear daily the office of our Saviours passion , to defend the Catholick Faith , Church , and Ministers thereof ; and to protect VVidows , Orphans , and other afflicted people . The order of Saint Mi●hael was instituted by Lewis the eleventh , Son to Charls the seventh , in honour of Saint Michael the French tutelar Angel , who commanded Aubert Bishop of Auranches to erect a Church to him on that Hill , which ever since hath been called Mount Saint Michael , frequented yearly with Pilgrims from all parts of France : to whom also is dedicated the nine and twentieth day of September , in memory of this Angel who fought against the English at Orleans ; hereupon Charls the seventh took for his Oriflambe the image of Saint Michael , which was always carried before the King when he went to wars . They wear a collar of Gold made of Scallops fastned on small chaines , from which hangeth the Image of Michael treading on the Dragon . As often as any Knight misseth the wearing of this collar , he is to cause a Masse to be said , and to pay seven Sols and six Deniers Tournois . All the Knights are bound on the Vigil of Saint Michael to wait in their habits on the King from his Palace to the Church . On Saint Michaels day , they are to wait on the King in the same ornaments to Masse , and to offer each man a piece of Gold ; that day the King is to entertain them at his Table ; The next day they offer ( being cloathed in black ) wax candles for the dead , for whom Masse and Prayers are said . Their oath is to maintaine the dignity of the French Crown , and the Church . The order of the Holy Ghost was instituted by Henry the third of France , Anno 1579. in memory of his Nativity , Election to the Crown of Poland , and his comming to the Crown of France , all which happened upon VVhit-Sunday , when the Holy Ghost descended upon the Apostles . The Knights of this order wear a collar made of Flowers de Luce of Gold , cornered with flames of fire in●erwoven with some Letters , the first whereof is H. the first letter of Henries name . From the collar hangs the image of a Dove in the middest of a Crosse like that of Malta , all beset with beames and four Flowers de Luce. The King is chief of the order , whose oath is to maintain the Catholick Religion , and unity amongst his Subjects . The Knights are all bound to communicate every first day o● the year , and on the day of Pentecost , and to swear their zeal to the Catholick Faith , and their fidelity to the King and his successors . This order consisteth of the King , and one hundred Knights ; among which are four Cardinals , five Prelates , the Chancellour , Provost , Master of the Ceremonies , the High Treasurer , and Register . All the Knights are bound to wear the Crosse on their garment . The feast of this order is kept on the first of Ianuary , in which the King is accompanied to the Church by the Knights , and they after Masse are feasted by him at the Palace . At Even song , they for the deceased Knights wear black , and the next day offer wax candles for their souls , and then dine with the King again . The order of Christian Charity was instituted by the same Henry , for the benefit of poor Captains and maimed Souldiers , to whom Rents and Hospitals were by him assigned . They wear on their cloaks an anchored Crosse , embroydered with white Sattin . The Knights of Saint Lazarus had their original at Ierusalem , but being expelled thence , were by Saint Lewis brought from thence , and entertained with great revenues , to the end they might look to the cure of leprous and other infected persons ; but when these Knights became idle , and married , their Rents were taken from them , and a part thereof given to the Knights of Saint Iohn of Ierusalem . By Gregory the thirteenth , Emanuel Philbert Duke of Savoy was chosen great Master of this order of Saint Lazarus , to whom he gave the command of all spittles for Lepers . The order of the Virgin Mary in Mount Carmel , consisting of one hundred French Gentlemen , was instituted by King Henry the fourth of France , and confirmed by Pope Paul the fifth , Anno 1607. They are tied to keep a feast every year the sixteenth of May , to the Virgin Mary of mount Carmel , to wear on their cloaks a Crosse of taway velvet , in the middest where of shill be the Image of the Virgin Mary , entowered with beames of Gold : about their necks they shall wear an anchored Crosse of Gold , in the middest whereof shall be the Virgins Image enamelled . They may not marry above twice . They must ●ight for the Catholick faith . The order of Orleans was instituted by M●nsieur L●●ie of France , Duke of Orleans , Anno 1393. it is called also the order of the Porcupine , because there hangs the picture of this beast from three chains of Gold , which Monsieur took for his Device , to ●et Iohn of Bourgong●e his mortal enemy know that he w●●ted not arms and courage to be revenged on him , for his wicked and bloody intentions . The order of the Golden Shield was instituted by Lewis the second , third Duke of Burbon , firnamed the Good Duke ; in the Golden Shield was a bend of Pearles , whereon was written Allon , which is as much as Allons in French , that is , Let us go all together to the service of God , and defence of our Country . He instituted also the order of the Thistle , called also the order of Burbon in honour of the Virgin Mary , Anno 1370. consisting of six and twenty Knights , who wore a belt , in which was embroydered the word Esperance in Capital letters ; it had a buckle of Gold , at which hung a tufft like a Thistle ; on the collar also was embroydered the same word Esperance with Flowers de Luce of Gold , from which hung an Oval , wherein was the Image of the Virgin Mary , entowered with a Golden Sun , Crowned with twelve Stars of Silver , and a Silver Crescent under her feet ; at the end of the Oval was the head of a Thistle . The order of Anjou or of the Crescent or halfe Moon , was instituted by the good King Rene , being Duke of Anjou ; and King of Sicily : The Symbol of the order was a Crescent of Gold , whereon was ingraven this word Loz , which signifies praise ; this the Knights wore on their cloaks or gownes ; there were of this order six and thirty Knights . The order of Saint Magdalen was instituted by Iohn Chesnel a Noble Gentleman of France , An. 1614. out of a Godly zeal to reclaim the French from their quarrels , duels , and other sins , that by remembring the repentance of Mary Magdalen , they might with her learn to repent . The Crosse which might serve to wear on the cloak , or about the neck , had at three ends three Flowers de Luce ; the foot stood in a Crescent , in the middest was the shape of Magdalen ; the Croffe is beset with Palm● to shew this order was instituted to encourage Voyages to the Holy Land ; within the Palmes are Sun beames , and foure Flowers de Luce , to shew the glory of the French Nation . The Knights are tied by their vow to abandon all hazardous gaming , blasphemie , reading of prohibited and vicious Books , &c. Their habit is of skie-colour . Their Collar is made up of the letter M. doubled with L. and A. to expresse Mary Magdalen , King Lewis , and Queen Anne , interlaced with double hearts , wounded with darts of Gold crossed ; the Ribband is Crimson , from which hangs an Oval , having Mary Magdalen on the one side , and Saint Lewis on the other . The device about the Oval on the cloak is , L' amour de Dieu est pacifique . They had a house allotted them neer Paris , wherein were ordinarily five hundred Knights , bound to stay there , during two years probation ; at the end of which , they shall take the Oath of the order of charity , obedience , and conjugal chastity ; they must also abjure all duells , quarrels , and assasinates . The Knights that live abroad shall meet every year at their house called the lodging royal on Mary Magdalens Festival day , to communicate and to give an account of their actions to the Great Master . The Knights that live in the house , must on all Sundays and Festivals be assistant at Divine Service ; the Knights have their Academy for all kinde of exercise . But this order as it began , so it ended in the person of Chesnel . The order of Bretaigne , or of the Hermine , and Ears of Corne , was instituted by Francis Duke of Bretaigne , Anno 1450. it was called of the Ears of Corne , because the Golden Collar was made in the form of Ears of Corne , at the end of which hung by three small Golden chains a little white beast , called an Hermine ; his word or Motto was , A Ma Vie ; intimating , that whilest he lived he would preserve his courage , purity and integrity , resembled by the Ermine which is so loth to defile his white skin by running through durty and boggy places when he is hunted , that he will rather suffer himself to be caught ; whose skin is in great request for Furs . This order consisteth of five and twenty Knights of the Ears of Corne , so called , to signifie that Princes should be careful to preserve Husbandry . Q. 11. What other orders of Knight-hood were there in Christendome , besides those of the French ? A. In Flanders was instituted the order of the Golden Fleece by Duke Philip , in the City of Bruges , Anno 1429. in memory of the great revenues which he raised by Traffique of Wooles ; or else in memory of Gideons Fleece , or of the Golden Fleece at Colchos . This order consisted of thirty Knights , the Duke being chief . The Great Collar was made of double Fusiles enterwoven with Stones and Flints sparkling flames of fire . The Flints were the Armes of the ancient Kings of Burgundy ; the Flames did signifie the swiftnesse , fiercenesse , and terror these Knights should shew to their enemies , to this purpose was this Motto , Ante ferit quam flamma micet . From the Collar hung a Golden Fleece . The Patron of this order was Saint Andrew : The Knights were to keep three Festivals ; on the first day they wore Scarler , to shew that Heaven and Glory is got by Martyrdom and effusion of Blood. On the second day black , to shew their grief for the dead . The third day white Damask , to shew their purity . The order of the Garter was instituted in England Anno 1347. by King Edward the third , consisting of five and twenty Knights , under the Patronage of Saint George . The great Collar was of Gold , composed of white and red crosses knit in manner of true love knots , instead of which knots the Thistles of Scotlands order were combined by King Iames , who united the two orders as he did the Kingdoms . From the Collar hangeth Saint George on Horse-Back with the Dragon at his feet . In England were instituted the Knights of the Bath by King Henry the fourth , as some write , who made six and forty Knights , who having their several Chambers in the Tower , watched and bathed themselves on Saturday night , and on Sunday ▪ they were made Knights ; At high Masse in the evening before the Ceremony , they were cloathed with gray cloth like Eremites , to shew they were willing to renounce the world for Christ ; the next day they swear To love God , defend the Church , honour the King , and to protest the oppressed : and then they lay aside their Monks habit , and are richly cloathed ; then they mount on Horse-back , having on the front-stale the signe of the Crosse , and so they ride to the King , who girdeth them with the Girdle and Sword , and commandeth two ancient Knights to put on their Gilded Spurs . At dinner they wait on the King , after which they present their Swords to God on the high Altar , and redeem them again with mony . These and other Ceremonies of the Knights Batchelors , or of the Bath , may be seen at large in our own Histories . The order of the Thistle , or of Saint Andrew in Scotland was instituted by King Achaius , who made a League offensive and defensive with Charles the Great , Anno 809. The Collar is made up of Thistles and Rue , the one being full of prickles , and not to be touched without hurting the skin , the other is good against Serpents and poyson . The Motto is Nemo me impure lacessit , intimating that he wanted not power to defend himself , and offend his enemies . At the Collar hangeth the picture of Saint Andrew with his Crosse. The order of the Lilly , or of Navarre was instituted by Prince Garcia the sixth of that name , in the City of Nagera , Anno 1048. where the Image of the Virgin Mary issuing out of a Lilly , was discovered in the time of the Kings sicknesse , who thereupon suddenly recovered his health ; and in token of gratitude instituted the order of Knights of Saint Mary of the Lilly , consisting of eight and thirty Knights , whereof he was chief . They sware to expose goods and fortunes to preserve the Kingdom of Navarre , and to expel the Moores . Each of these weareth● Lilly on his breast , made of silver , and a double chaine of Gold , interlaced with this Gothish letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which stands for Mary , At the end of the chaine hangeth a Flower de Luce , carrying the same letter crowned . The Knights are tied to divers , services and prayers , to confesse also and to communicate . The order of Saint Iames of the Sword was instituted Anno 1158. under the reignes of Alphonso the nineth King of Castile , and of Ferdinand King of Leon. The Knights wear on their breasts , and on the left sid●● Scallo●shell . About their neck they wear three chains of Gold , from which hangs the form of a sword , being of red Sattin embroidered , and a Scallop shell upon the same sword . The red sword signified their victory over the Arabians , with whose Blood their swords were dyed . The Scallop shell was a mark of their Pilgrimage to the Holy Sepulchre of Saint Iames ; these they gather on the Sea shore , and fasten them to their hats or hoo●s ; who go on Pilgrimage . This order took first beginning in Galici● under the homage then of Leon ; at first these Knights lived in common with the Monks of Saint Helie , and shaved their Crowns , vowing chastity , poverty , and obedience , but afterward they married ; they both were of Saint Austins rule . This order was also established in Portugal ; above six hundred Knights were of this order . Many Lords of Spain hold it an honour to wear the habit of Saint Iames. The great Mastership of this order was incorporated to the Crown of Castile , Anno 1493. by Pope 〈◊〉 the sixth . The order of Saint Iulian , called of the Pear-Tree , was instituted in the Kingdom of Leon , Anno 1179. and was approved by Pope Alexander the third , L●cius the third , and Innocent the third ; The Knights have the Pear Tree for their 〈◊〉 . But after A ph●●so the ninth King of Leon , beca●e Master of the City Alcantara , which he took from the Moors and bestowed it on the Great Master of 〈…〉 and this gave it to the Master of the Pear Tree ; These Knights of the Pear Tree stiled themselves Knights of Alcant●ra , and forsaking their former Armes , were the Green Crosse Flower de 〈◊〉 on their brests ; they live under the order of Benedict . They first professed Chastity , but Pope Paul the fourth permitted them to marry . The Great Mastership of this order was by Pope Alexander the six 〈◊〉 Spaniar● united to the Grown of 〈◊〉 , in favour of King 〈◊〉 of Arragon , and Queen ●●abel his wife . The order of Calatravs was ●ounded in the Kingdom of Castile-Anno 1158. under the Reign of Sancio the third , and sixth King of Castile . They were called Calatrav● from a Castle of that name taken from the Moors , and given to the 〈…〉 , but they fearing their own weaknesse , surrendered it to the King Sancio of Castile , who gave it to certain Monks of the Cistertian order , who offered themselves to keep this frontiered Castle ; Hence arose the order of Calatrava . They wear a red crosse Flower de luced . Pope Alexander the third approved this order ; at first these Knights wore Scapularies and robes of white , but Pope Benedict the third dispensed with them for that Monkish habit , and they were permitted by Pope Paul the third , to marry once onely . At last the Masterships of Saint Iames , of Calatrava , and of Alcantara were annexed to the Crown of Spain , in favour of Charles the fifth Emperour and King of Spain , who enjoy the revenues of these three great Masters . The order of the Band or Red Scarffe , was instituted in Castile by Alphonso the 11th , Anno 1330. King of Leon & Castile . The Knights wore a broad Ribband of red Silk , and are bound to accompany the King in his Wars , to be valiant , sober , courteous , discreet , &c. The order of the Dove , or Holy Ghost , was instituted in Segobia in Castile , Anno 13●● , by Iohn the first of Castile . They wore a colla● linked with Sun beams , whereat hung a Dove of Gold , enamelled with white , as if it were flying down from Heaven . But this order ended with the institutors life , to wit , the same year of his institution . The order of Saint Saviour of Montreal , called the order of Arragon , was instituted in Arragon , Anno 1120. by Alphonso the eighteenth , King of Navarre , and first of Arragon . The Knights wore a white robe , and on the breast an anchored red crosse ; their rule was like that of the Templars , to whom they succeeded in Montreal , but only that they had power to marry . The order of our Lady of M●ntesia , or of Valencia , was instituted in the Kingdome of Valencia , Anno 1317. by Iames the second , King of Arragon , upon the extirmination of the Templ●rs . The Statutes of this order were answerable to that of Calatrava , under the rule of the Cistertians , whose cloathing they were dispensed withal to wear . Their Crosse was that of Saint George , a full red crosse which they wore on their breast . The order of the Looking Glasse of the Virgin Mary was instituted by Ferdinand the Infant of Castile , Anno. 1410. upon a memorable Victory he had over the Moores . The Collar of this order was composed of Bough-pots full of Lillies , interlaced with Griffons . The order of Iesus Christ was instituted in Portugal An. 1320. by Dionysius the sixth King of Portugal : the Knights wear black , and upon their breast a red crosse , and another white over the red . Pope Iohn the twenty second confirmed this order Anno 1320. gave them the rule of Saint Bennet . Pope Alexander the sixth gave them leave to marry . This order as that of D. Avis was annexed to the Crown of Portugal . This order D. Auis was instituted in Portugal under the first King Alphonoso Henriquez Anno 1147. under the rule of Saint Bennet . They beare for their Armes the crosse like that of Alcantara , with two black birds like Ravens . Q. 12. What were the orders of Knight-hood in Germany , Hungary , Bohemia , Poland , &c. A. The order of the Dragon was institu●ed in Germany , by the Emperor Sigismund , Anno 1418. upon the condemnation of Husse , and Hierom of Pr●gue . The Knights did wear on high days a Scarlet cloak , a double Golden chaine , at the end whereof hung a Dragon overthrown , her wings seeming broken ; and daily they wear a Crosse Flower de Luced with green . This order was famous throughout Germany , and Hungary . The order of Austria and Carinthia , or of Saint George , was instituted by the Emperor Frederick the third , first Arch-Duke of Austria , Anno 1470. The Knights wear a white coat , and a red crosse ; they were bound to guard the Frontiers of Germany , Hungary , Austria , Styria , and Carinthia , against the Turks . The order of Poland , or of the white Eagle , was instituted by King Ladistaus the fifth , Anno 13●5 . The Knights wear a triple chaine of Gold , whereat hangs an Eagle Crowned . The order of Denmark , or of the Elephant , was instituted by Christierne the first , King of Denmark , Anno 1478. The Collar which the Knights wear , is composed of Elephants , with silver Castles on their backs ; at the end whereof hangeth the picture of the Virgin Mary , beset with Sun beams , and a Crescent under her feet . The order of Sweden , or of Iesus , or of the S●raphims , was instituted by Magnus the fourth , King of Sweden , Anno 1334 ▪ The Collar of this order is composed of Cherubins , and Patriarchall Crosses , in memory of the siege ●aied to the chief City of Vpsala . At the end of the Collar hung an Oval , bearing these three letters , I H S. that is , Iesus Honainum Salvator , with ●our nailes enamelled whire & black , to shew our Saviours Passion . The order of Cleve , or of the Swan , is at this day h●ld up by the Princes descended of the House of Cleve ▪ who do bear the Swan for their order , Crests , and Supporters of their Armes . Of the order of Pr●ssia called the Marian or Te●tonick , we have spoken already . The order of Livonia , or of the Sword-Bearers , was instituted Anno 1203. by Albert a Monk of B●eme , with some rich Merchants , who our of zeal to fight against the ●nfidels of Livonia , renounced the world , and rowed obedience , and chastity , in the pres●nce of Bishop Albert , who prescribed them the rule and habite of the Cistertians ; a long white Cass●ck , with a black hood , having on the left side , neer to the shoulder , a red Sword ; and on the breast two Swords acresse , with the points downward . This order was confirmed by Pope Inn●cent the third . The order of Saint Gall in Switzerland , was instituted by Frederick the second , Emperor Anno 1213. when he came on Pilgrimage to the Abby of Saint Gall , the and instituted that order which he called the order of the Bear , giving to the chief Lords thereof Collars , and Chaines of Gold , at the end whereof hung the form of a Bear of Gold , enamelled with black . The Abbot was to conferr this order every sixteenth day of October , being the Feast day of Saint Gall , the Apostle of the Germans . This order was instituted to the memory of Saint V●sus , Mar●yred before the Temple of the Sun at Soleuerre . The Ca●tons of the Switzers honouered this order , till they fell off from the House of Austria ; now it is quite lost . Q. 13. What are the orders of Knight-hood in Italy ? A. The Popes have been sounders of divers orders . Pope Iohn the twenty second at Avignion , instituted the order of Iesus Christ , Anno 1320. They did wear a Crosse of Gold enamelled with red , and inclosed with another Crosse. Pope Paul the second instituted at Rome the order of the Holy Ghost , Anno 1468. The Knights wear a white Crosse. Pope Alexander the sixth instituted the order of Saint George , Anno 1498. They carried a Crosse of Gold , entowered with a wreath made in form of a Crown . Leo the tenth instituted the order of Saint Peter , Anno 1520. These wore within an Oval of Gold the effigies of Saint Peter , at the end of a Tortis of Chaines of Gold. These were to guard the Sea Coasts against the Turke . Paul the third established the order of Saint Paul , Anno 1540. Pope Pi●s the fourth erected the order of the Pies , Anno 1560. Their charge was to carry the Pope when he went abroad in publick . He would have them take place of the Knights of Malta , and of the Empire● Sixtus Quintus ordained the Knight-hood of Lauretto Anno 1587. to whom he erected our Lady Church at Louretto , for a Cathedral . At Rome also , there be some Church-men of the order of Knight-hood , as the Knights Hospitallers of Saint Anthony . The General of this order is called Abbot of Saint Anthony of Vienna ; the principals of this order do wear on their black Cassocks , Cloaks , and Gownes , a double Saint Anthonies Crosse , that is , two T. T. of blew Sattin ; the meaner sort wear but one . The Knights of the Virgin Mary ●yere instituted by brother Bartholmew , Bishop of Vicenca , a Dominican , Anno 1233. and confirmed by Pope Vrban the fourth ▪ the Knights follow Saint Dominick's rule , wearing a white Cassock , with a red Crosse on the breast , with two Stars . Their cloak is of gray colour . Their charge is to take care of Widowes and Orphans , and to reconcile differences between Man and Wife . They lived at home with their Wives and Families , and not in Covents . Hence they were named Fratres Ga●dentes , Brethren of joy . The order of the Glorious Virgin mary was instituted at Rome , Anno 1618. by three Brothers , Pedro , Iohn Baptista , and Bernardo . They were confirmed by Pope Paul the fifth , who with his successors were to be Great Masters thereof . Their Covent is in the Palace of Lateran . They are bound to defend the Christian Faith , the Catholike Church , to suppresse the Turkes , to be Nobly extracted . The Knights Layicks of this order , and Knights Priests that are beneficed , are to wear about their necks a Ribband of blew Silk , and a Golden Crosse enamelled with blew , and on the Cloak a Crosse of blew Sattin , to shew the colour of the Virgins garment which she wore , to wit , of a blew-skie-colour ; but the Knights Chaplains are to wear the blew crosse on their cloaks , but not about their necks . Within the crosse is a round circle , wherein is M. S. standing for Maria Sancta , with a Crowne . About the circle are twelve silver beams , representing the twelve Apostles ; each branch of the Crosse hath nine Tracts , demonstrating the nine Orders of Angels ; the four ends of the Crosse are four Lillies , to shew that the Virgin is the Lilly of the Vallies ; at the ends of the Crosse are four Stars , figuring the four Evangelists . At Venice there is the order of Saint Marks Knights , instituted when Saint Marks Body was brought thither from Alexandria . At Genoa are the Knights of Saint George , and so divers Cities of Italy have their peculiar orders of Knights-hood . In Sav●y there is the order of the Annunciation , of which we have already spoken . The Collar of this order is composed of Roses and Love-Knots , whereunto hangs an Oval , containing the Angell , holding a Scepter , and saluting the Virgin , over whom hovereth a Dove . We have also spoken of the orders of Saint Maurice , and Saint Lazarus . The former of these two began Anno 1440. when Amadis the seventh , first Duke of Savoy , retired to the Desart of Ripaille , to preserve the memory of that valiant Knight , as of his Lance and Ring . They follow Saint Austins rule . The order of Saint Lazarus was united by Gregory the thirteenth , to that of Saint Maurice ; these are Cistertians , and have divers priviledges and immunities . The order of Florence , or of Saint Stepben Pope , was instituted by Cosmo de Medicis , first Duke of Florence , Anno 1561. in honour of Pope Stephen the ninth , Patron of Florence . They follow Saint Bennets rule , and have the same Priviledges with the Knights of Malta . They weare a long gowne of white Chamble● , on the breast a red crosse , like that of Malta . The order of the Precious Blood of Christ , was institu●ed by Vincenti● de Gonzaga the fourth Duke of Mantua , and second of Montferrat ; Anno 1608. in honour of Christs Blood , some dropps whereof are kept in Saint Andrews Church at Mantua . The Collar is composed of Ovals of Gold , and these two words , Domine Pro●asti ; in the Ovals are flames of fire , burning about Gold-Smiths melting pots full of pieces of Gold. At the end of the Collar within an Oval , are two Angels standing upright , holding a Chalice and Pixe Crowned , on the Table whereof are three drops of blood , with this Legend about the Oval , Nihil isto triste recepto . Q. 14. What were the Christian Military orders in the East ? A. The order of Cyprus , and of Luzignan , or of the Sword , was instituted by Guye of Luzignan , King of Ierusalem and Cyprus , Anno 1195. The collar of this order was composed of Cordons of white Silk twined into love knots , interlaced with the letters S. and R. at this hung an Oval of Gold , with a sword in it ; about the Oval was engraved these words , Securitas Regni . Of the other Eastern orders wee have already spoken ; namely , of that of the holy Sepulchre , instituted by Baldwin , the first of that name , and second King of Ierusalem , Brother to Godfrey o● Bulloigne , Anno 1103. They were at first Canons Regular of Saint Austins order , permitted to live in Ierusalem by the S●●acens : after they were Knighted , retained their white habit , whereon they carried the Crosse of Ierusalem , such as the Kings bare in their Armes . Pope Innocent the eighth , Anno 1484. united these Knights to the Hospitallers of Saint Iohn ; but this Union lasted not long ; for the Knights married , w●ereupon Pope Alexander the sixth took the power of conferring this order himselfe , giving power to the Guardian of the holy Sepulchre , who is alwayes a Franciscan , to conferr this order on Pilgrims to the Holy Land , provided they take their Oath on the Holy Sepulchre . Wee have also spoken of the Hospitallers of Saint Iohn Baptist of Ierusalem , instituted by Baldwin , first King there , Anno 1104. Likewise of the Knights Templars , instituted under Baldwin , the second , third King of Jerusalem , Anno 1119. Of these I will make no further mention . There were other orders in the Holy Land , as the Knights of Saint John of Acres , Of Saint Thomas , Of Saint Gerion , Of Saint Blaze , &c. but these were of small note , and are now lost . See Favines Theater of honour . The Contents of the Twelfth Section . The opinions of the Anabaptists , and wherein they agree with the old Hereticks . 2. The Tenets of the Brownists ▪ 3. Of the Familists . 4. The Adamites , and Antinomians . 5. The Religion of the Socinians . 6. Of the Arminians Tenets . 7. Of the Church of Aruhem , and the Millenaries opinions . 8. Of many other Sects at this day amongst us . 9. The opinions of the Independents . 10. The Tenets of the Presbyterians , where by way of a Catechisme is delivered their whole Doctrine concerning the Ministery , Episcopacy , Presbytery , Lay-Eldership , Deacons , Civil Magistrates , the Election of Ministers , Ordination , power of the Keyes , Excommunication . 11. Diver●s erroneous opinions which have been lately revived or hatched since the fall of our Church-Government , &c. SECT . XII . Quest. 1. WHat opinions in Religion are there held at this day among them , that are fallen off from Rome ? A. We have already spoken of the opinions of Luther , Calvin , Oecolampadius , Zuinglius , and other Protestants , whose Tenets are followed by many thousands at this day : We have also spoken somewhat of the original and encrease of Anabaptisme ; now we will briefly set down their opinions , as they are recorded by Pontanus , Bullinger , G●stius , Sleidan , Osiander , and others ; and will shew wherein they agree with the old condemned Hereticks . They hold that Christ took not his flesh from the Virgin Mary ; so held the Heretick Valentinus . 2. That Christ is not true God , so held Arrius . 3. They deny Baptisme to Infants , so did the Pelagians . 4. They re-baptise , so did the Novatians , Arrians , Aetians and Donatists . 5. They believe to enjoy here , after the day of judgement , an earthly Monarchy , so did the Cerinthians , Nepotians , Millenaries , and Mahumetans . 6. They say our righteousnesse depends upon the works of charity and affliction , not upon faith in Christ ; so did the Cathari , Meletians , Donatists , and Pelagians . 7. They maintain free-will in spiritual things ; so did the Pelagians . 8. They account themselves the onely pure Church without sin ; so did the Donatists . 9. They say Lay-men may administer the Sacraments ; so did the Marcionites , and Pepuzians . 10. They reject Magistracy among Christians ; so did the Minichees . 11. They say that Christian Magistrates are not to punish Malefactors with death ; so said the Tertullianists . 12. They will have all things in common , with the old Nicholaitans . 13. They teach that a man may put away his wife , though not for adultery ; so taught the Iews . 14. And that a Christian may have many wives ; which is the Doctrine of M●homet . 15. They will not swear at all ; in this they follow the Tenet of the old Pelagians . Now all these opinions are ancient Heresies as we have shewed , which have been refuted sufficiently by the ancient Doctors of the Church , and condemned by General and Provincial Councils , besides that divers late writers , both of the Roman and Protestant Church , have fully refelled these opinions ; whose writings they that are at leisure may peruse . And by the way we must observe , that as the Anabaptists have divers opinions , so they have divers names . Some are called Manzerians , from Manzer , who raised the Boores in Germany against their Lords . He taught that all things shall be common . 2. Separatists , for separating themselves from the affairs of the World. 3. Cathirists , for thinking themselves more pure then others ; therefore deny original sin , nor will they pray , Forgive us our sins . 4. Apostolicks , who like the Apostles go without staff or scrip , up and down the world preaching . 5. Enthusiasts , pretend revelations and brag they have the gift of prophesie . 6. Silentes , who place all their holinesse in silence . 7. Adamites , who believe that the wearing of cloathes is a cursed thing , therefore they affect nakednesse . 8. Georgians , so called from David George the Familist , who boasted he was greater then Christ. 9. Liberi , who think they are made free by Christ from payments of Taxes or Debts , and free from obedience to humane Laws . 10. Hatites , so called from one Huta who denyed Christs Divinity , and made himselfe the onely son of God. 11. Melchiorists , so named from one Melchior of Strausburg , who taught that Mary was the Conduit through which Christ did passe , as water through a Pipe. 12. Menonists , so called of Menon a Friezlander . 13. Beuheldians , so called from their Author , these affirme Polygamy to be an holy kinde of life . 14. Augustinians , from one Augustine a Bohemian , who bragged he was the first that opened Paradise for himselfe and followers . 15. Servetians , so called from Servetus the Arrian , who was burned at Geneva , for denying Christs Divinity , 1553. These will not baptize Children till they be thirty years of age . 16. Denkians , from one Denkius their author , who with Origen , would have the wicked and Devils to be saved . 17. Monasterienses , so called from Munster , where Iohn of Leyden their King reigned , who taught that he had a commission from heaven to take many wives . 18 Libertines , who make God the author of sin , and deny the Resurrection . 19. Deo relicti , who rejected all meanes and relied onely upon God. 20. Semper Orantes , who with the old Euchytes , are still praying , thinking they are tyed to no other duty . Q. 2. What are the Tenets of the Brownists ? A. These being so called from their author , Master Robert Brown of Northamptonshire , sometimes a School-Master in Southwark , hold there is no other pure Church in the world but among them ; so did the Donatists of old . 2. They reject the Lords Prayer ; in this they are Iewes , and agree with the old Hereticks , called Prodiciani . 3. They will not serve God in consecrated Churches , nor will communicate with those they called wicked ; in this they follow the old Cathari . 4. They reject tythes , and affect parity ; in this they are Anabaptists . 5. They hold all the Church Ceremonies to be Popish . 6. That the love which is in God is not Essential . 7. That Ordination of Ministers by Bishops is Antichristian . 8. That the Word preached , and Sacraments administred by scandalous Ministers , are altogethers ineffectual . 9. That Church-musick is unlawful . 10. That Lay-men and Mechanicks may preach and expound Scripture . 11. That set forms of prayers are aboninable in the sight of God , whereas notwithstanding we have diverts set forms , both in the Old and New Testament , at which they quarrel , and chiefly at the Lords Prayer . 12. There be divers sorts of this profession ; some Brownists , of which we have spoken ; some Barrowists , so called from Barrow , their first Martyr . He called the Church of England ; Sodom , Babylon , and Egypt . Some are called Wilkinsonians , from Wilkinson their Master , who thought that he and his followers were truly Apostles , and therefore denyed communion with such as did not give them that title . A fourth sort there is of Anabaptistical Brownists , who hold themselves the onely true Church , and condemn the other Brownists for Pedobaptisme ; therefore they re baptise such as come to them . They that would see more of this Sect , let them read the Book called The profane Schisme of the Brownists ; another called . The foundation of Brownisme , Master Whites Discovery of Brownisme ; Doctor Halls Apology against the Brownists ; Giffords Declaration against the Brownists ; Pagits Heresiography , &c. Q. 3. What are the Familists ? A. The Familists , or Family of love , are so called from the love they bear to all men , though never so wicked ; and their obedience to all Magistrates , though never so tyrannical , be they Iewes , Gentiles or Turks . Their first Founder was one David George of Delfe , who called himself the true David , that should restore the Kingdom to Israel . He held 1. That neither Moses , nor the Prophets , nor Christ could by their Doctrine save the people ; but his Doctrine was the onely meanes of salvation . 2. That whosoever spoke against his Doctrine , should never be forgiven , neither in this life , nor in the life to come . 3. That he would set up the true house of David , and raise the Tabernacle of God , not by suffering , but through love and meeknesse . 4. That he was the right Messiah , the beloved son of the Father . 5. That he should not die ; or if he did , he should rise again . His Successor , Henry Nicholas of Amsterdam , maintained the same Doctrine , but in his own name , calling himself The Restorer of the World , and the Prophet sent of God. To the former Tenets he added 1. That there is no other Christ but holinesse , and no other Antichrist but sin . 2. That the Family of love hath attained the same perfection that Adam had before he fell . 3. That there is no resurrection of the flesh . 4. That the day of judgement is already come , and that this Nicholas is the Judge of the world . 5. That there hath been eight great Lights in the world , whereof Christ was the seventh , but himself the eight , and greatest of all . 6. That none should be baptized till the thirtieth year of their age . 7. That the joyes of Heaven shall be onely here on the Earth , and so likewise Hell. 8. That they ought not to bury the dead , not to give almes to such as are not of their profession . 9. That Angels are born of women . 10. That every day of the week should be a Sabbath . 11. That the Law may be fulfilled in this life . 12. That there was a world before Adam was made . 13. That there is no other Deity but what man partakes of in this world . 14. That such wives as are not of their belief , may be rejected for whores . 15. That in H. Nicholas dwelleth all perfection , holinesse , and knowledge , and that their illun●inated Elders are deified in this life , and cannot sin . There be also divers sorts of Familists , as Castalians , Grindletonians , of the Mountains , of the Vallies , of the scattered 〈◊〉 , &c. which hold with these former opinions , that the Scriptures are but for Novices ; that we ought not to pray for pardon of sin after we are assured of Gods love ; that wicked men sin necessarily , and such more stuff . Q. 4. What be the Adamites and Antinomians ? A. Of the Adamites in Saint Austins time , we have already spoken , as also of the Bohemian Adamites . Of late years there were some of them in Amsterdam , where the men and women did pray in their meetings , and perform other divine services naked . This posture they called the state of innocency , and their meetings Paradise . In their opinions they were Anabaptists . The Antinomians are so called from their opposing and rejecting of the Law , which they say is of no use at all under the Gospel , neither in regard of direction , nor correction , and therefore ought not to be read or taught in the Church . 2. They say that good works do neither further , nor evill workes hinder salvation . 3. That the child of God can no more sin then Christ could , and therefore it is sin in him to aske pardon for sin . 4. That God never chastiseth his children for sin ; not is it for their sins that any Land is punished . 5. That murther , adultery , drunknesse , are sins in the wicked , but not in the children of grace , nor doth God look upon them as sinners ; and consequently that Abrahams lying and dessembling was no sin in him . 6. That the child of grace never doubteth , after ●e is once assured of salvation . 7. That no man should be troubled in his conscience for any sin . 8. That no Christian should be exhorted to performe the duties of Christianity . 9. That an Hypocrite may have all the graces that were in Adam before his fall , and yet be without Christ. 10. That Christ is the onely subject of all graces , and that no Christian believeth , or worketh any good , but Christ onely believeth and worketh . 11. God doth not love any man for his holinesse . 12. Sanctification is no evidence of a mans Justification ; Of this and such like stuff you may read in Pontanus his Catalogue of Heresies , who makes one Iohn Agricola the author of this Sect Anno 1535. Q. 5. What is the Religion of the Socinians ? A. Faustus Socinus , an Italian of Siena , placed all Religion in these old condemned Heresies , so greedily embraced by his Disciples . 1. That man before his fall was naturally mortal . 2. That no man by the light of nature can have any knowledge of God. 3. That man before his fall , had not original righteousnesse . 4. That there is no original sin in us , as it imports concupiscence , or deformity of nature . 5. That there is a free-will to goodnesse in us , and that we may here fulfil the Law. 6. That God hath no foreknowledge of contingencies determinately but alternatively . 7. That the causes of predestination are not in God , but in us ; and that he doth not predestinat● : to salvation any particular or certain person ; and that predestination may be frustrated . 8. That God could justly pardon our sins without any satisfaction . 9. That Christ by his death did not satisfie for us , but onely obtained , power for us , to satisfie for our selves , by our faith and obedience . 10 That Christ died for himselfe , that is , not for his sins ( for he was without sin ) but for the mortality and infirmities of our nature which he assumed . 11. That Christ became not our High Priest , nor immortal , nor impassible , before he ascended into Heaven . 12. That Death Eternal , is nothing else but a perpetual continuance in death , or anni●ilation . 13. That everlasting fire , is so called from its effect , which is the eternal extinction or annihilation of the wicked which shall be found alive in the last day . 14. That Christs incarnation is against reason , and cannot be proved out of Scripture . 15. That Christ is not truly God. 16. That the Holy Ghost is not God : that there is not a Trinity of Persons in one God. 17. That the Old Testament is needlesse for a Christian man. These opinions are but renovations of old H●resies broched by E●ian , Photinus , Arrius , Samosatenus , Sabellicus , Servetus , An●●trini●arians , and others . Q. 6. What be the Armimans Tenets ? A. Iames Arminius , Divinity Reader in Leyden , Anno 1605. published and taught five Articles , which have occasioned great troubles in Holland , being eagerly maintained by his Followers called Remonstrantes . They hold 1. that election to life , is the will of God to save such as will believe , and persevere in obedience ; that men may be elected to faith , and yet not elected to salvation : that election is sometimes absolute , sometimes conditional , that the act of faith is chosen as a condition to salvation , and that in election to faith , the condition of using the light of reason is required . That faith and obedience are foreseen by God , as already performed by those who are to be chosen peremptorily and compleatly . That election sometimes is changible , and some elect may finally perish ; and consequently no certainty of our elections immutability . That God hath not decreed to leave any man in the state of sin and damnation , meerly out of his will and pleasure ; and consequently it is not Gods meer will that one Nation should receive the Gospel , and not another , but a fore-sight of the goodnesse and worth of one Nation above another . 2. They teach that God so ordained his son to dye , that he did not determin to save any particular man expresly , so that Christs death was powerful and sufficient , in respect of impertation , though there had been no actuall application thereof to any particular man : that Christ did not establish a new Covenant of grace by his blood , but onely procured a right to his Father , to make with men any Covenant whatsoever : that Christ by his satisfaction did not merit faith and salvation to any man in respect of effectual application ; but onely obtained power , that the Father might make what conditions he pleased , with man ; the performance whereof depends upon his free will : that the Covenant of grace consisteth not in being justified ▪ and saved by faith in Christ , but in this , that God esteemeth our imperfect faith and obedience as meritorious of life eternal , as if we had fulfilled the Law : that all men are received into the Covenant of grace , and all freed from original sin : that Christ died not for those whom God elected and highly loved , seeing such stood in no need of Christs death . 3. They teach that original sin of it self was not sufficient to condemn man kind to temporal or eternal punishment : that an unregenerate man is not totally dead in sin , nor destitute of all strength to spiritual good things , but that he may hunger and thirst after righteousnesse and life : that a natural man can ( by using the gifts of nature rightly ) obtain saving grace , and salvation , and that God affordeth sufficient means to bring men to the knowledge of Christ. 4. They teach that holinesse and righteousnesse could not be seated in mans will when he was created , and therefore in his fall , could not be separated from it : that in spirituall death , spiritual gifts were not separated from the will of man ; seeing the will of it self was never corrupted , but intangled by the darknesse of the intellect , and unrulinesse of the affection : that in mans conversion no new gifts are infused ; and therefore the faith , by which we are converted , is not a quality infused , but onely an act of man : that the grace ; by which we are converted , is onely a gentle perswasion , so that Morall grace makes naturall men become spiritual : and that God by moral reason , produceth the consent of the will : that God in mans conversion , doth not use his omnipotent power to bend the will infallibly , so that man may and doth oftentimes resist and hinder his own conversion : that grace and free will are comperating causes in our conversion , so that grace in order of causality doth not precede the action of the will. 5. They teach that perseverance is not the effect of election , but a condition of the new Covenant to be performed on mans part before his peremptory election , and that by his own free-will : that God furnisheth the faithfull man with sufficient means to persevere , yet it is in the choice of mans will to persevere , or not to persevere : that regenerate men may and do fall totally and finally from grace and salvation ; and that they may sin against the Holy Ghost : that no assurance of perseverance can be had in this life without speciall revelation : that the Doctrine of assurance is hurtfull to all holy exercises , and a means of presumption and security , whereas doubting is commendable : that temporary , and true justifying faith , differ onely in continuance : that it is no absurdity , if man be oftentimes regenerated , his former regeneration being extinct : that Christ never prayed for the faithfuls infallible perseverance in faith . These are the five Articles of Arminianisme , as they are set down in the Book called The Iudgement of the Synod of Do●t . Q. 7. What are the opinions of the new Church of Arnhem . Answer , They hold that Independency is a beginning of Christs temporall Kingdome here on earth , that within five years , ( but these are already expired ) Christ was to come in the flesh , and with an iron sword to kill most of his enemies , and then that he should reign here on earth with his Saints a thousand years , in all carnal delights . 2. That God is not onely the author of sin , but also of the sinfulnesse or Ataxie thereof . 3. That all men are bound to know God in abstracto without Christ , without Grace or Scripture . 4. They held extreme unction to be a Sacrament and necessary for the sick , and of divine institution : so they held the holy kisse of peace a religious and needfull Ceremonie . 5. They put down , singing Psalmes , and set up in lieu thereof singing prophets , who are to chant out alone in the Congregation their own hymnes . 6. They teach that the soul is mortall . 7. That just mens souls go not into heaven till the last day , but remain in the upper element of fire , whither Enoch and Eliah , with the Soul of Christ before his resurrection , and the soul of the good thief went , and no higher : they teach also that the Souls of the wicked go not before the last judgement into hel , but remain in the lower region of the air , or in the bottom of the sea . 8. They say , that after the day of judgement , all the world shall be hell , except that part of heaven where God resides with his Angels . 9. In preaching , they will have their Ministers covered , and the people bare , but in administring the Sacrament they will have the people covered , and the Minister bare . Q. 8. Vpon what grounds do these Millenaries , build Christs temporall Kingdome here on earth for a thousand years ? An. Upon that place of the Revilation 19. 4 , 5 , 6. I saw the Souls of them , who were beheaded for the witnesse of Iesus , and they lived and reigned with Christ a thousand years but this place proves no such Kingdome , for it is mysticall , and symbolicall Divinity , not argumentative . Again , in this place there is no mention at all of any earthly presence of Christ , nor of any earthly reign with him : besides , the Kingdome of Christ is everlasting , for of his Kingdome saith the Angel , there shall be no end : therefore here is put a definite number for an indefinite . Christ saith , his Kingdome is not of this world , the Kingdome of Christ is spirituall and within us , and if we speak of Christs Kingdome , as he is Mediator , reigning in his Church , by his word , sacraments and discipline , we must conclude that he hath reigned already above 1600. years ; and how long more he shall reign here on earth we know not . 2. They build their opinion upon Dan. 12. 2. Many of them who sleep in the dust shall arise , &c. hence they inferre two resurrections , in the first , many shall rise to reign with Christ here on earth , in the second they say , all shall rise to Judgement : but this interpretations is ridiculous ; for the first Resurrection mentioned in Scripture is spirituall , to wit , a rising from the death of sinne , of which the Apostle , if you be risen with Christ , seek the things that are above ; for as sin is called death , you were dead in sinnes and trespasses , so the forsaking of sinne is called a resurrection ; this is the rising of the mind , the other of the body . Agai● in Scripture , many and all are promiscuously taken for the same , as here , many shall rise , that is all . So Matth. 4. Christ healed all Diseases , that is , many : Besides the words of Daniel are directly spoken of the second Resurrection to Iudgement , and not to a temporary Kingdome : for he saith , that some of those shall rise to life eternall , not to a temporary of a thousand years , and others to everlasting shame , which yet the Millenaries deny , in saying , the wicked shall not rise till the expiration of the thousand years ; and where they say , that the Saints shall shine as starres , or the Firmament in the first Resurrection , but as the sun in the second , it is vain ; for in the second Resurrection shall be degrees of glory , as the Apostle sheweth , 1 Cor. 15. For as one Star differeth from another star in glory , so is the Resurrection of the dead , some shall shine as the Sun , who is the brightest of all the starres ; and some shall be lesser starres an glory ; they do also vainly call their first Resurrection , a hidden mystery , whereas indeed it is the second Resurrection that is a mesterie , and so hidden , that the wisest Philosophers understood i● not ; and thought Paul had been 〈◊〉 when 〈◊〉 preached this mystery as Athens , that which cannot be apprehended by reason , but by faith 〈…〉 ●e truly called a hidden mystery . 3. They misapply divers places of Scripture to prove this imaginary reign of Christ here on earth , as Psalm 102. 16. when the Lord shall build up Sion , he shall appear in his glory . This Scripture was fulfilled when Ierusalem was rebuilt , after the captivity . So they alledge , Acts 3. 20. 21. The Heavens shall receive Christ , till the times of restitution of all things , but this is spoken of the second Resurrection ; for then shall be a restitution of all things , and not before ; in their thousand years reign : for they confesse that then all the Jews shall not rise , nor all Christians , it must then follow , that there shall not be a restitution of all things , at that time . That place of Rom. 11. 12. concerning the calling of the Jews is impertinent ; for we deny not , but they shall be called to the faith of Christ , but that they shall return , to build Ierusalem , and be under Christs earthly reign 1000. years , is not at all spoken in that place : no lesse impertinent is that place of 2. Pet. 3. 13. We look for new heavens , and a new earth , wherein dwelleth righteousnesse ; for this is spoken of the last Judgement , wherein all things shall be renewed by fire , and not before ; as the circumstances of the Scripture do shew , and all Jnterpreters do agree : so without any sense or reason , they apply the 65. chapter of Isa. to their Millenary reign , which is plainly spoken of the calling of the Gentiles , and of Christs first coming to preach the Gospell , and to gather a Church , which there , and elsewhere ; is called Ierusalem , and the Prophets usually under the terms of planting , building , eating , and drinking , new heavens , and new earth ; the joy of hills , forrests , and trees , &c. do expresse the happy estate of the Church of Christ under the Gospel . When the mountain of the Lords House shall be coealted on the top of the mountains , and all nations shall flock to it , then Jerusalem , that is , the Church , shall be the throne of the Lord. Then out of Sion shall go forth a Law , and the word of the Lord from Ierusalem , then shall the God of heaven set up a Kingdome , which shall never be destroyed , Christ shall reign over the house of Iacob for ever , to this City of the Church , shall the Kings of the earth bring their glory and honour : in that day , he that is feeble shall be like David , and the house of David shall be as God. See Isa. ch . 2. ch . 55. and ch . 65. Ier. 16. Ezech. 21. Dan. 2. Zach. 12. Luke 1. Rev. 21 and many more places , which speak of the Churches felicity under the Gospel , but not a word of a millenarie Reign . Q. 9. Wherein doth the vanity of the Millenaries opinion consist ? An. 1. In giving to Christ a temporall Kingdome of a thousand years , whereas , his Kingdome is eternall , it shall stand fast for ever , of his Kingdome shall be no end , saith the angel . 2. In giving him an earthly Kingdome , whereas his Kingdome is heavenly , My Kingdome ( saith he ) is not of this world ; It is not from hence , it is within us . 3. In making his Kingdome to consist in earthly pleasures , in eating , drinking , fighting , &c. all which are directly against the nature of his Kingdome : which as the Apostle saith , Rom. 14. 17. Is not meat and drink , but righteousnesse , peace , and joy of the Holy Ghost , the end of his coming was to fight with no other weapon , but with the two edged sword of his word , proceeding out of his mouth , he was the prince of peace , the dove that brought the olive branch in his mouth : he brought peace in his birth , he preached peace in his life , and recommended peace to us at his death : and as Saint Austin saith , pacem nobis reliquit , iturus ad Patrem , & pacem nobis dabit perducturus ad patrem : his peace he left with us , and his peace he will bring again to us . 4. In this their imaginary Kingdome , they bring Christ down from heaven before his time ; for the heavens must contain him till the restitution of all things , which cannot be till the last Judgement : it is an Article of our Creed , that Christ shall come down from heaven to judge the quick and the dead , which shall not be till the last day . 5. He is to sit at Gods right hand , untill be hath made his enemies his footst●●l , Ps. 110. 1. But these men will bring him from thence before he hath obtained this conquest and triumph , which is not to be obtained till the last day , and consummation of all thing . 6. They are injurious to Christ , to bring him from his place and condition of glory ; to play the part of a butcher and executioner in murthering of men with the sword , here on earth , an office ill beseeming him , and no wayes suitable to his glorious condition , and mercy , who came to save sinners ; and not to destroy them . 7. The Scripture mentioneth no other Resurrection of the bodies , but such as shall rise at the last day , Iohn 6. 39 , 40 , 44. in the end of the world , when he shall have delivered up the Kingdome to God , 1 Cor. 15. 22. where we shall be caught up in the clouds to meet the Lord in the aire , and shall be ever with the Lord , 1 Thes. 4. 15. but this Millenarie Resurrection is long before the last day , and end of the world ; neither in it shall we be ever with the Lord , if we are with him but a thousand years . 8. The Scripture doth not speak of three comings of Christ , but of two onely ; the first when he came in humility , the second when he shall come in glory : unto them that look for him shall he appear the second time without sin unto salvation , Heb. 9. 28. let them shew us out of Scripture a third coming , and we will believe them . 9. Christ tells us Iohn 14. 2. that in his Fathers house , that is in heaven , are many mansions , thither he is gone to prepare a place for us , that where he is , there we may b● ; but he is in heaven , in his Fathers house , there doth he prepare a place for us , and not here upon earth ; for so we shall not be where he is , but he will be where we are ; which is repugnant to his own words . 10. They make the time of Christs second coming to Iudgement certain , in affirming it shall be at the end of their thousand years ; but this is repugnant to Christs words , who faith , that his coming shall be sudden , secret , and unexpected , like the coming of a thief in the night : like the coming of Noahs stood , or the fire of Sodom : so that , of that day and 〈◊〉 knoweth no man , no not the angels in heaven ; nor Christ himself as he is man. 11. Whereas the condition of Christs Church here on earth is mixed , consisting of Saints and reprobates , of sheep and goats , of good and bad fishes , of wheat and chaffe , of corn and ●ares ; they give Christ such a Church , as is without sinne or sinners , as need no preaching nor Sacraments , no Pastors and Jeachers , no Advocate with the Father , no Christ to appear for us in the presence of God : and lastly , such a Church as is not subject to persecution , affliction , sufferings and trouble ; all which is directly repugnant to Gods word ; and condition of the Church mi●●tant here , which is subject both to infirmities and afflictions . 12. Antichrist shall not be destroyed , till Christs second coming to Iudgement , as the Apostle sheweth , 2 Thes. 2. 8. That Christ shall destroy him with the brightnesse of his comming ; but the millenaries will have him to be destroyed before the beginning of their thousand years , which is flat against Scripture . 13. They do exceedingly wrong the Martyrs , in bringing their souls down from heaven , where they have the fruition of God and his angels , to reign here on earth , and to enjoy carnall and sensuall pleasures ; the meanest of the Saints in heaven must be in a far better condition , than the greatest martyr in this earthly Kingdome . 14. The reward that is promised to the Saints after this life , is not a Kingdome here on earth , but the Kingdome of heaven ; a house made without hands , eternall in the heavens ; a mansion in our heavenly Fathers house : to sit with Christ in his throne , to be caught up in the clouds , to meet the Lord in the air ; and to be ever with the Lord ; to be with Christ in Paradise , to enjoy life eternall &c. 15. Whereas they dream that Ierusalem shall be rebuilt , and the Iewes shall reign in ▪ Iudea a thousand years with christ , is directly also against Gods word , which Ezech. 16. 53. 55. sheweth , that the Iews shall be restored to their former estate , when 〈◊〉 and Sodom shall be restored , which will never be , and Gen. 49. 10. The Scepter shall depart from Iuda when S●iloh cometh : Ierusalem saith Saint Hierom , est in aetornos collapsa cineres , fallen into everlasting ashes , and never to rise again . 16. Whereas they dream ▪ that in the millenarie Kingdome , sacrifices , circumcision , and all other Iewish ceremonies shall be used , 't is plainly to deny that christ ever came in the flesh ; or that he offered himself a propitiarory sacrifice , to put an end to all Iewish rites , which w●re but shadows of christs sufferings ; the substance being come , the shadows were to vanish : therefore the Apostle saith , Gal. 4. 9. That they who turns to these beggarly elements again , desire to be in bondage again , and in the next chapter , he tells the Galathians , that if they be circumcised , Christ shall profit them nothing . Lastly , this millenary kingdome of eating , drinking , and sensuall pleasures , was fitly devised by Cerinthus the heretick , as best suiting with his swinish disposition ; for he was noted for a person given to gormandizing , and libidinous sports . Q. 10. What other Sects and Opinions are there now stirring amongst us ? A. We have Anti-trinitarians or Polonian Arrians , which sprung up in Poland , Anno 1593. These deny the Trinity of Persons , the Divinity of Christ , and of the Holy Ghost ; that Christ was the Son of God essentially , but in respect of his dominion , and say that the eternal generation of the Son , is against truth and reason . We have also Millenaries , the spawn of Cerinthus the Heretick ; these dream of a temporary Kingdome bere on Earth , which they shall enjoy with Christ a thousand years . But indeed they aim at the enjoyment of the temporal estates of such as they call wicked , who ( as they think ) have no property in their estates . We have Traskits , so called of one Trask , who would have no Christian Sabbath kept , but the Jewish Laws observed , and their Sabbath or Seventh day to be perpetually kept holy , till the worlds end . Others we have , who will keep no Sabbath at all ; these we call Anti Sabbatarians . We have likewise Anti-Scripturians , who reject all Scriptures as mans inventions ; there are amongst us Divorcers , who hold that men may put away their Wives upon small occasions . VVe have also Soul-Sleepers , who with the Arabick Hereticks , hold that the soul dieth or sleepeth with the body : whose souls I think are asleep before the body dieth ; Amongst other professions , we have of late Seekers or Expe●●ers , who deny there is any true Church or Ministery , and therefore they are seeking one , But they know not where to find this Church , except it be in the Land of Utopia . There was one Hetherington a Box maker , who rejecting all Church discipline , published that the Sabbath of the Iews was abolished by Christ , and that every day now is a Sabbath ; that the books of Esdras were canonicall Scripture , and in other opinions agreed with the ●amilists . Q. 11. What Opinions in Religion are held by Theaurau John. Ans. He cals himself , Priest of the Iews , sent as he saith from God , to convert them : his wilde whimsies are these ; 1. He cals it nonsence and a lie , to say that God is Father of us all . 2. That we Gospellers ( as he cals us ) worship the Devill , because ( saith he ) the spirit of man is a Devill . 3. That it is a Monster , and absolute blasphemie to say , the godhead dwelt in Christ bodily . 4. He wonders how he that created all , could be born of a woman : by which we may plainly see he is a circumcised Iew. 5. He saith , that the child which the Virgin brought forth , is love , as if the generation of christ were altogether mysticall and not reall . 6. He saith , That Mary is christ , and christ is Mary , and that these are but names of one thing . 7. He denyeth , That Christ was properly born , or that he was born in one , or that he was begotten ; or that be could be flesh properly ; or that he did descend into our fl●sh , but into our spirits onely ; or that he could be included in the Virgins Wombe , and withall he belyeth us in saying , That we have brought the humanity to be very God : whereas we say , the same person is God and man , one not by conversion of the Godhead into flesh , but by taking of the manhood into God. One altogether , not by confusion of substance , but by unity of person . 8. He calls the English clergy , thieves , robbers , deceivers , sounding from Antichrist , and not from the true christ , in which we see the Impudent spirit of an heretick , who can no other wayes defend his lies , and blasphemies , but by railing . 9. He prateth , That the Gospel cannot be preached by another , but by it self ; so that mans voyce or outward sound , is a lye , and Antichist . 10. That our Ministers , are not christs ambassadors , but that their call is a lye , for 't is learning , and learning is that wh●re which hath deceived the Nations , and compleated the work of Antichrist ▪ See the impudence and boldnesse of this blind ignoramus . 11. He denyeth , that the Priests tips can preserve knowledge , though the Scripture is plain for it , but by the Priest , he understands knowledge it self , and so he will make the Holy Ghost to speak Tautologies , in saying , knowledge shall preserve knowledge : here we see the fruits of ignorance . 12. He makes the spirit of man to be a quintessence abstracted out of the elementarie motions , such is his dull philosophie . 13. Out of his kind respect to the Devil , by whose instinct he writeth : he affirms , That he with the false prophet shall receive mercy at last ; because God with not punish a finite thing infinitely , but here be again bewrayes his ignorance ; for the devil is infinite a posteriore , both in regard of his essence , and of his desire in sinning ; besides , that God , whom he offendeth , is infinite . 14. H● ignorantly saith , That ●e who conf●rs Gods gift , is as great , yea , greater than God himself ; is so , then it must follow , that the Apostles were greater than God , when they gave the gifts of the Holy Ghost by imposition of hands . 15. He impiously saith , that Saint Paul wrote many things which he understood not . 16. And as impiously doth he say , that in them books , which we call Scripture , is the lye , as well as in other books . 17. After his ignorant manner , he c●●founds the gift of prophesie , with the Prophet himself , in saying , man is not the Prophet , but the light in man from God. 18. He will not have us to seek for Antichrist abroad , for man in darknesse is Antichrist . I deny not , but every man in darknesse , is in some sort an Antichrist : yet there is one great Antichrist to be sought for abroad . 19. The Trinity , which he acknowledgeth is , God , the Sonne , and Man : this Trinity is hatched in his crasie 〈…〉 . 20. He is so mad , that he saith , he can make one word bear forty significations : so he can make 〈◊〉 thou , stand for dark or light , or hell , or heaven , or sea , or land , or angel , or Sunne , or the devil . 21. He will not have Christs body that suffered to be our Saviour , nor Christs body ; for christs body saith he , is obedience : thus he would fain make christ our Saviour , a 〈◊〉 allegorie ; and therefore in plain termes affirmeth , that true Christ hath not , nor cannot have any true corporall body ; for he is a spirit , and a spirit is free from fl●sh , as if forsooth a spirit & flesh could not be united in the same person then he concludes , that the body or flesh which suffered at Ierusalem , was not christ body . 22. He makes the soul of man to be all one with the Gospel ; and the body of Christ to be the whole Creation : by this and such like stuffe with which his books are fraughted , we may see that he deserveth to have his brains purged with Hellebor , rather than his crasie opinions refused by arguments , or Scripture . In the mean while , we may perceive to our great grief , the lamentable fruits which are begot of two much liberty in religion . These impious Opinions are in his printed Pamphlets lately published . One Richard Coppi● holdeth some of the before recited opinions , & withall , lately , before a confused multitude , in an usurped pulpit , asserted the lawfulnes of womens preaching ; for such Ranters , a pillory were more fit than a pulpit . Q. 12. What opinions in Religion are lately broached by Iohn Reeve , and Lodowick Muggleton ? An. These two would perswade us , that they are the two last witnesses , and prophets of Christ , sent by his spirit to seal the foreheads of the elect and reprobate : that one Iohn Robins is the last great Antichrist , and son of perdition , spoken of by the Apostle in the Thessalonians , because he sheweth lying signes and wonders , and assumes to himself the titles of the onely God , in that he calls himself Adam and Melchisedeth , and Father of Iesus Christ ; in saying , the three persons in Trinity are Adam , that is , himself , Abel , that is his sonne Iesus , and Cai● , that is , the holy Ghost : Many such blasphemies they ascribe to him . They affirm also that Christians using the sword of steel , are ignorant of Iesus , and enemies to his Gospel , and they teach , that the two uncreated substances of earth and water , were eternally resident in the presence of God the Creator : that death was from Eternity : that the person of the reprobate Angel or Serpent , entred into the womb of Eve , and there died , but quickened in her all manner of uncleannesse : that there is no devil at all without the body of man or woman , but what dwells within them ; so that the devil spoken of so often in the Scripture , is mans spirit of unclean reason , and cursed imagination : that God the Father , was a spirituall man from Eternity , and that in time his spirituall body brought forth a naturall body : that if the very Godhead had not died , that is , ( say they ) the soul of Christ , which is the eternall Father had not died , all men had perished eternally : that Moses and Eliah are angels , and did represent the person of the Father in heaven , as they did the person of the Son on earth , that Eliah was made protectour of God , when God became a child ; and that he filled the Lord Iesus with those great revelations of his former glory which he possessed in heaven , when he was the immortall Father ; and that it was Eliah who spake these words from heaven , saying , this is my beloved Son , in whom I am well pleased : they say also , that all the Ministry in this world , whether Propheticall or Ministeriall , with all the worship taught by them , is all a lye , and abomination to the Lord. Again , they declare , that whereas , there are three witnesses on earth , water , blood , and the spirit : that by water is meant the Commission given to Moses and the Prophets under the Law : by blood , the Commission given to the Apostles , and Ministers of the Gospel : & by the Spirit is meant the Commission of the two witnesses , that were to come in this last age , whose ministry is invisible , and spirituall , cutting off all formall worshipping of an invisible spirituall , personall God , they say there is hardly a minister in the world , that confesseth an invisible God , but they preach a God of three persons , that is a monster instead of one true personall God : they say , that the true God is a distinct body or person , as a man is a distinct body or person : again , they say , that there is no Christian Magistrate in the world , that hath any authority from Christ , to set up any visible form of worship , and that the spirits and bodies of men , are both mortall , both begot together , and both of one nature : that the spirit is nothing without the body , that it is the Spirit alone , that walks and works , eats and drinks , and dies , for the spirit is a naturall fire of reason : they say also that the bodies or persons of holy men , wherein they lived and died , shall not appear again any more ; but when the Saints are glorified , they are absolutely of the very same glorious nature , both in spirit and body , as God is : and that believing spirits are of the very same divine nature of God This is the summe of their Divinity , and Phylosophie , as may be seen in their transcendent spirituall Treatise , ( as they call it ) which is full of transcendent nonsence , and blasphemie● , for here they lay their axe to the very root of Christianity , in giving a new Father to our Saviour Jesus Christ ; in calling the blessed Trinity a monster ; in denying the Creation , whilst they make earth and water eternall ; in making angels , and mens souls mortall ; in making weak man , Gods protector , and author of that divine knowledge which was in Christ ; in denying the Ministry of the Gospel , and the power of the Magistrates , and the outward worship of God , and making the souls of men corporeall : in denying also the Resurrection of the flesh , and transforming men into the Divine nature . By this and other wicked tenets , permitted and countenanced among us , at this time ; we see what Christian religion is come to in this land ; so famous heretofore for piety and zeal : we received Christianity as soon as any Nation in Europe : whether by the preaching of Saint Peter , or Saint Paul , or Simon Zel●tes , or Ioseph of Arimathea , I know not , but all agree we received it very early , and have continued ever since in the profession thereof ; neither was there ever any Nation more devout and zealous in the advancement thereof , as our goodly Temples , Monasteries , Hospitals , Colledges and Schools can witnesse ; but alas ! now Quantum mutamur ab illis Angligenis ? what is there left among us , but the bare Skeliton of Religion , the vitall substance thereof being eat up and consumed by heresies and blasphemies , worse than any Sarcophagus . I may here with Ieremiah complain that from the daughter of Sion , all her beauty is departed , her Princes are become like Harts , &c. How is the gold become so dimme , and the most fine gold changed , and the stones of the Sanctuary are scattered in every corner of the streets , &c. Q. 13. What are the opinions of the Quakers ? An. These fanaticall spirits are called Quakers , because they use to quake and tremble when they prophesie ; so did the Heathen soothsayers of old , non vultus , non color unus , non compta mansere 〈◊〉 , sed pectus anhelum , & rabie fera corda tument , &c. but the spirit of God , is the spirit of peace ▪ quietnesse and tranquility , he is not in fire , earthquakes and whirlwinds , but in the soft and still voyce ; it s not the quaking of the body , but humility and reverence of mind which he requires : these Sectaries deny all ministeriall Ordinances ; and knowledge got by study and industry , pretending an inward light from the spirit , and that all our Learning got by Preaching , Hearing , Reading , or Catechising , i● but notionall and carnall and hanging upon the tree of knowledge : they blasphemously prate also , that Christ had his failings , and that he distrusted God on the Crosse , when he cryed out , My God , my God , why hast thou forsaken me ? by which they overthrow the work of our Redemption , which none could perform , but he that knew no sin , in whose lips was found ●o guil , whom his enemies could not accuse of sin . They will not have Ministers to preach for tithe● , which they call wages , and yet our Saviour saith . That the labourer is worthy of his wages , and the Apostle , That they who serve at the altar , should live by the al●ar , and if they communicate of their spirituall things , why should they not participate of the peoples temporall things . They will not have particular houses for preaching and prayer ; and yet among the Iews was the temple , and Synagogues , and after Christianity was settled , Churches were erected . They cannot abide studied or methodicall Sermons , nor expou●ding , nor learning in matters of Divinity , by which we see , how ignorant these people are , who despise such helps as God hath given for propagating the Gospel . Is it not better to studie and premeditat● , than to utter quicquid in buecam ve●erit , undigested , immethodicall ignorant trash . Christ and his Apostles expounded and opened the Scriptures ; and yet these men reject expounding : these men are also against singing of Psalmes , a duty practised by Christ , and urged by Saint Paul and Saint Iames. They reject infant-Baptisme , and yet to infants belongeth the kingdome of heaven . They will have no set days for Divine worship , and consequently the Lords day must be of no account with them . They will have no prayer before and after Serm●n ; and yet the Apostles joyned prayer with their Doctrine and breaking of bread , Acts 2. 24. neither did they ever undertake any weighty businesse without prayer . They condemn set houres of prayers , and yet we read in the Acts of the Apostles , that the third and ninth houres , were set houres of prayer : but by these wild Fancies we may see , how crosse-grained these people are in contradicting every thing , even Gods word it self ; if it be not consonant to their shallow reason , which they call the spirit , but it is indeed the spirit of giddinesse , with which they are troubled , and trouble others ; for the rejecting of all outward forms , and decent ceremonies in Religion i● the overthrow of Religion it self ; which thought it consist not in ceremonies , yet without them it is like a man stript naked of his garments , and so for want of them exposed to all injuries of weather , and danger of death ; The leaves of a tree are not the fruit thereof , and yet without them , the fruit will not prosper . Q. 14. What other opinions do the Quakers hold ? An. Not to mention their ●orrid blasphemies , in saying that some of them are Christ , some God himself , and some equall with God , because they have the same spirit in them which is in God , They maintain that the Scripture is not the word of God : that out preaching is conjuration , that expounding of Scripture is adding to it : that the letter of Scripture is carnall , that the word is not the rule to try the spirits : that the soul is a part of God , and long existent before the body : that there is no Trinity : that Christ hath no other body but his Church : that Christs coming in the flesh was but a figure : that all men have a light in them sufficient to salvation : that the man Christ is not ascended into heaven : that there is no imputation of Christs righteousnesse : that prayer for remission of sinnes 〈◊〉 needlesse : that we are justified by our own inherent righteousnesse : that there is no 〈◊〉 life or glory to be looked for , but in this world : that there is no locall heaven nor hell , nor resurrection of the body : that many of them cannot sin : that the calling of our Ministry is Antichristian : that our preaching is altogether uselesse : that themselves are immediately called by God : that our worshiping of God in the Church is heathenish : that the of children with water in Baptisme , is Antichristian : that we have no Sacraments : that D●vids Psalms are ●arnall , and no● to be sung : that in our Churches which they ●ll breasts houses , God is not worshipped : 〈◊〉 Christ 〈◊〉 to destroy all propertie ; and that therefore all things ought to be common : that no man is to be called Master or Sir , or to be saluted by the way ; and that one man ought not to have power over another : here we see , that these men despise Magistracy , reject the Ministry , sleight all decency and ordinances in Christs Church , and in a word overthrow , as much as in them lyeth , all Religion and piety , setting up a Babel of their own , full of impiety , ignorance aud blasphemie : these are the fruits of too much liberty , and the effects of reading Scripture , by ignorant and malicious spirits , who like spiders , suck poyson out of the sweetest and wholesomest flowers , and like mad men , use that sword of the word to destroy themselves and others , which was ordained to saye and defend us from our enemies . Q. 15 Wherein do the absurdities and impieties of their opinions consist ? An. 1. In rejecting all Vniversity Learning , because Christ and his Apostles were never taught in Schools : but this opinion is ridiculous ; for Christ and his Apostles , taught no other Divinity for the matter , than what is taught in Universities ; the difference is onely in the manner of attaining this knowledge , for they had it by inspiration , we by study , labour and instruction ; and yet the prophets had their Schools and Colledges both , on the hill of God , 1 Sam. 10. 5. 10. and at Bethel , 2 Kings 2. 3. and at Iericho , v. 5. and at Nai●th , 1 Sam. 14. 20. Elisha had his Colledge , 2 Kings 6. 1. 2. They will not have us expound Scripture because the Apostles expounde● them ; but this conceit is also frivolous ; for to what purpose did Christ appoint Doctours , and Pastors , to continue still with his Church , if they are not to expound Scripture : what the Apostles expounded briefly , we expound more fully . In their expositions , there be many intricate , obscure , high and figurative passages , which require a further exposition . God did never reveal all his truth at one time . Among the Jews we read that Ezra the Scribe , and the Levites expounded the Law , Neh. 8. Christ took a Text and expounded it Luke 4. and so did Philip Acts 8. 3. They will not have Ministers to be called Masters : but I would know of these men , whether they that labour in the word and Doctrine deserve not honour , even double honour , that is , honourable titles , and honourable maintenance ; 't is true , they should not ambitiously affect honours , nor ought they to reject them . Christ was oftentimes called Master , and yet he never reproved any for calling him so . 4. They quarrell with the word Sacrament , because not found in Scripture ; but I would know , whether thing meant this word sacrament be not found in scripture : where hath the scripture forbid us to call sacred things by significant terms ; they may as well say , that God is not every where , or that he knows not all things , because these words omnipresent and omniscient are not in scripture . 5. They will not have Ministers to take tithes , then they will not have those who wait at the altar , to partake with the altar , which thwarts the Apostles words directly , why should not the Ministers under the Gospel as well receive tithes , as the Priests under the law ; is our burthen easier or our calling lesse deserving , it s too much presumption to discommend what Christ hath commended ; but he commended the Scribes and Pharisees for paying their tithes , Luke 11. 42. 6. They reject infant-Baptisme , because the Scripture speaks not of it , but the Scripture speaks of baptising whole Families , and Nations , Acts 16. 33. but infants are included in these : Infants were circumcised , were admitted to Christ , to them belongs the Kingdome of heaven . Ieremiah an infant , was sanctified by the holy spirit , Ier. 1. 5. 6. the hand of the Lord was with Iohn Baptist an infant , and he grew strong in the Spirit , Luke 1. 66. 80. can any man then , forbid water , that these should not be baptised , which have received the Holy Ghost . 7. They quarrell with publick prayers i● the Church , because Christ bids us pray in private ; this is a childish consequence ; for the one should be done , and the other not to be left undone : ou● Saviour prayed sometimes privately by himself , and sometimes publickly with his Disciples ▪ he calleth his Temple the house of prayer ; but the prayers there used were publick . Saint 〈◊〉 both prayed in publick , and taught in publick , Acts 〈◊〉 36. and 21. 5. Publick prayers were used among the 〈◊〉 also . Neh. 9. 3 , 4. are we not co●●●●ded to pray continually , and to lift up pure hands in all places , is it not by prayer that our preaching is sanctified , and made usefull ? its true , we ought not to make publick places , ( as the Pharisees did the Temple and Synagougue ) the places of our private prayers ; we have chambers at home to pray in private ; but this privacy doth no more exclude publick prayers , th●n private instructions at home by the master to his family , do exclude publick preaching . 8. They will not have David's Psalms to be sung in meeter . These dull souls do not know , that David made his Psalms in meeter , and did sing them ; and why may not we do the same in our language , which David did in his ? besides did not Christ sing a hymne , did not Paul and Silas sing Psalms to God at midnight , Acts 16. Doth not the Apostle exhort us to Psalmes and hymnes , Ephes. 5. and doth not Saint ▪ Iames will us to sing Psalms , when we would be merry ? there are in the Psalms as in a store house , all sorts of materialls for devotion , and for all occasions . 9. They make faith and repentance necessary concomitants of Baptisme ; this they hold to exclude-Infants from baptisme , but they should know , that though Infants have not faith , and repentance actually , yet they have both in possibility ; the seed of both are in them , and the actuall faith of their Parents supplies the actuall defect of the children : besides Simon Magus , Alexander the Copper smith , and others , were baptised , who neither had true faith , nor repentance ; and repentance is enjoyned to Simon , long after his Baptisme , Acts 8. 13 , 22. & Christ was baptized , who needed neither faith nor repentance . 10. They say , That the Church is in God ; therefore , God is not in the Church , by the same reason they may say , that God is not in heaven , because heaven is in God ; or that Christ is not in us , because we are in Christ : Christ is in us as the head , we are in him as the members . The Church is in God , because in him we live , move , and have both our naturall and spirituall being , God is in his Church by his assistance , providence , and spirituall presence ; and so he hath promised , that where two or three are gathered together in his name , there is he in the midst of them , Mat. 18. 20. Divers other absurd opinions they maintain , as namely , against tithes , against maintenance for preaching , against Clerks saying Amen in the Church , and such like ; of which we have already spoken , and indeed all or most of their opinions are An●baptisticall , and this Sect is the spawn of Anabaptists , who are subdivided into different factions ; and such diversity there is amongst them , that the Anabaptists in Holland will not admit those of Moravia and Suevia , without rebaptization . Sebestian Francus in his Chronologie reckoneth seventy sects of them . Q. 16. Now you have satisfied me as to the Quakers , I pray do me the like favour concerning a sort of people they call Ranters , which I have received divers horrid relations of , and such , as for their strange and impious assertions , I have not yet admitted into my belief ? A. The Ranters are a sort of beasts , that neither divide the hoof nor chew the cud , that is to say , very unclean ones such as hold no small correspondency with the Quakers , their lives and demeanours are much alike , onely what the Ranters act upon the stage , by an open profession of lewdnesse and irreligion , the other do it within the curtain , by crafty and seemingly innocent insinuations & pretences of sanctity , and the contempt of the things of this world . These are they that make a laughing stock of Christianity by their bitter invectives , & derision at the ordinances and ceremonies of Christian Religion ; These are they that make no distinction between Forms and Order , for having cryed down the former , their dispensations will not bear with the later ; it being their main design to bring the businesse of Religion to that condition , wherein man was before he had assum'd thoughts of government , that is to say , into Anarchy and confusion . As for their blaspemies and horrid expressions of christian things ! Mahumetanes , Jews , and Pagans , owne more modesty , and lesse prophanesse . But to retail their opinions , or to anatomize this monster , we must come to particulars . 1. They hold that God , Devils , Angels , Heaven , Hell , &c. are Fictions and Fables . 2. That Moses , the Baptist , and Christ , are impostors ! and what Christ and his Apostles acquainted the world with as to matter of Religion perished with them , and nothing transmitted to us . 3. That preaching and praying is uselesse , and that it is but publick lying . 4. That there is an end of all Ministry and Administrations , and people are to be taught immediately from God. 5. They hold Baptisme a pure , legal administration , not proceeding from Christ , but from Iohn . 6. They jest the Scriptures , that divine Legacy of our salvation ! out of all life ; reverence and authority , quoting it in driblets and shreds , to make it the more ridiculous . In their Letters , they endeavour to be strangely prophane , and blasphemous , uttering Athiesticall curses and imp●ecations , which is a kind of canting among them , as among Cypsies ; as for exampe ! in one you have this stile , My own heart blood , from whom I daily receive life , and being , to whom is ascribed all honour , &c. thou art my garment of needle work , my garment of salvation . Eternal plagues consume you all , rot , sink & damne your bodies and souls into devouring fire , where none but those who walk uprightly can enter . The Lord grant that we may know the worth of Hell , that we may scorn heaven . 7. Sinne is onely what a man imagines , and conceives to be so within himself . 8. Ordinances they account poore low things , nay the perfections of the Scriptures is so inconsiderable in their apprehensions that they pr●●ead to l●ve above them ! their lives witnesse they live without them . 9. If you ask them what christian Liberty is , they will tell you that it consists in a community of all things , and among the rest , of women ; which they paint over with an expression call'd The enjoyment of the fellow , creature . 10. The enjoyment of the Fellow-creature , cannot but be seconded with lascivious songs , drinking of healths , musick , dancing and bawdry . Lastly , They are ( with the Anabaptists ) those that most of all kick against the pricks of Authority : for Magistracy cannot have in it any thing more sacred than the Ministry , so that they wish as much policy in the State , as government in the Church , which is none at all ; so to bring an Eygyptian darknes upon both : that the world might be the less scandalised at their madness●s & extravagancies . But this age , which is much more fruitfull of Religions , than of good works , of Scripture-phrases , than of Scripture practises , of opinions , than of piety , hath spawned more religions , than that Lady of Holland did In●ant , to mention all which , were to weary both my self and the reader : therefore I will content my self to mention some few more , as the Independents , Presbyterians , &c. Q. 17. What are the opinions of the Independents ? A. 1. These are so called , because they will have every particular Congregation to be ruled by their own laws , without dependence upon any other in Church matters , ▪ 2. They prefer their own gathered Churches ( as they call them ) in private places , to the publick congregations in Churches , which they flight , calling them steeple-houses . 3. They hold there is no use of learning or degrees in Schools , for preaching of the Gospel ; and withall , that maintenance of the Ministry by Tithes , is Superstitious and Judaicall . 4. They are against set forms of prayer , chiefly the Lords prayer , accounting such forms , a choaking of the spirit . 5. They give power to private men , who are neither Magistrates nor Ministers , to erect and gather Churches ; and to these also , they give the power of election and ordination , ( if we may call this ordination ) of deposition also , and excommunication , even of their own officers , and finall determination of all Church causes . 6. They commit the power of the Keyes in some places to women , and publickly to debate and determine Ecclesiastick causes . 7. They admit private men to administer the Sacraments , and Magistrates to perform the Ministers office in marrying . 8. They permit divorces in slight cases . 9. They hold Independency to be the beginning of Christs Kingdome , which is to be here on earth a thousand years . 10. They place much Religion in names , for they do not like the old names of Churches , of the dayes of the week , of the moneths of the year ; of Christmasse , Michaelmasse , Candlemasse , &c : 11. In preaching they will not be tyed to a Text , nor to prayer , but they make one to preach , another to pray , a third to prophesie , a fourth to direct the Psalm , and another to blesse the people . 12. They permit all gifted men ( as they call them ) to preach and pray , and then after prophesying is ended , they question the preacher in the points of his Doctrine . 13. some of them allow no Psalms at all to be ●●ng in publick calamities , and will not suffer Wo●●en to sing Psalms at all , 14 , They will baptise no children , but those of their own Congregations ; whom they esteem not members of their Church , untill they have taken their Covenant . 15. They in divers places communicate every Sunday among themselves , but will not communicate with any of the reformed Churches . 16. Whilest they are communicating , there is neither reading , exhortation , nor singing , not have they any preparation nor catechising before the communion ; and either they sit at Table , or have no Table at all , and because they would not seem to be superstitious , in the time of administration they are covered . 17. They allow their Ministers to sit in civil Courts ; and to voice in the choosing of Magistrates . 18. They are against violent courses in matters of Religion , nor will they have the conscience to be forced with fear or punishment , but gently to be inclined by perswasion and force of argument ; in which point , I commend their Christian moderation ; for in propagating the Gospel , neither Christ nor his Apostles , nor the Church for many hundred years , did use any other sword , but the word , to bring men to Christ. Q. 18. What Tenets are held by the Independents of New - England ? An. Besides those opinions which they hold with other Independent ; they teach that the spirit of God dwells personally in all the Godly . 2. That their Revelations are equall in Authority with the Scriptures . 3. That no man ought to be troubled in his Conscience for sinne , being he is under the Covenant of grace . 4. That the Law is no rule of our conversation . 5. That no Christian should be prest to practise holy duties . 6. That the Soul dieth with the body . 7. That all the Saints upon earth have two bodies . 8. That Christ is not united to our fleshly body , but to the new body , after the manner that his Humanity is united to his Divinity . 9. That Christs Humanity is not in heaven . 10. That he hath no other body but his Church . 11. They reckon all Reformed Churches , except themselves profane and unclean . All these opinions , savour of nothing but of pride , carnall security , blasphemy , and slighting of Gods written word , which is able to make the man of God perfect , and wise unto salvation . Q. 19. Vpon what grounds do the Independents forsake our churches ? An. Because they do not see the signes of grace in every one of our members ; but this ground is childdish ; for many are in the state of grace , in whom we see no outward signes ; so was Saul when he persecuted the Church , he was then a vessel of mercy ; and many in whom we see the outward signes of grace , may be in the estate of damnation ; such are hypocrites , whose wolfish disposition is covered with sheeps cloathing : Moses did not separate himself from the Jewish Church , because most of them were a stiffe-necked people , a rebellious generation of uncircumcised hearts , and eares , a people that erred in their hearts , and knew not the wayes of God. Neither did Christ separate himself from the Apostles , though there was a Judas amongst them . Neither did Saint Paul abandon the Church of Corinth , because of the incestuous person , and other wicked men among them , Will the husband man for sake his field , because there are ●ares among the corn , or will he abandon his Barn , because of some chaffe among the wheat ? there will come a time of separation , when the sheep and goats , the good and bad fishes , the green and withered trees shall be parted , which shall be in that great day , when all secrets shall be disclosed , and the visard of hypocrisie removed ; till then the true Israelites must be content to have some Canaanites live among them . 2. They say , that many among us professe the faith of Christ outwardly , which have not the spirit of God within ; but I say , that whosoever among us professeth Christ outwardly , hath the Holy Ghost for ought we know ; we are to judge of the tree by the fruits ; it is onely God that exactly knoweth who are his : it were uncharitably done of us to expell or exclude any man from the body of Christ , that professeth him outwardly ; its true , there be many hypocrites , such as are among us , but are not of us ; these we cannot discern , whilst they continue in their outward profession , but by revelation ; the servants that invited and compelled all sorts of guests to the wedding feast , knew not who wanted the inward wedding garment of grace ; it was onely the master of the Feast that could find that out . 3. They say that we receive divers into our Churches , which shall not be saved . I answer , that no man is certain who shall be saved , or not saved , we are to judge charitably of all men , till we know the contrary ; we receive none into our Church , but such as prosesse Christianity , and the children of believing parents , to whom also the Covenant of grace belongeth ; and though we did know such , as were not to be saved , yet we are not to debarre them from the Church , so long as they joyn in outward profession with Gods people . So Christ knew that Iudas should not be saved , yet he received him into the fellowship of the Apostles ; but I would be informed , how these men can so exactly know , who shall be saved or not ; seeing in outward profession , the hypocrite can go as far , as the best Saint , so likewise , the best Saint may for a time seem to be in the state of damnation : besides , Iohn Baptist admitted Scribes , Pharisees , and all sorts of people to his Baptisme , if they confessed their sins and repented ; and so Philip , Acts 8. admits to his Baptisme all outward professours of faith , which is many times without the inward grace of Sanctification . Quest. 20. upon what grounds do the Independents and Anabaptis , allow Lay men to preach , without call or ordination . An. Because the sonnes of the Prophets did preach , so did Ieheshaphat and his Princes , so did the Disciples before Christs Resurrection : so did Paul and B●nabas ; likewise the Scribes and Pharisees , and many in the Church of Corinth , who were not Church-men ; besides , Moses wisheth , that all the Lords people were Prophets . But these are all weak and groundlesse reasons ; For 1. The sons of the Prophets were destinated for the Ministry , and therefore were by probation sermons to give testimony of their gifts ; which they acquired by their pains , and industry in the Schools of the Prophets , which were their Colledges . 2. Ieh●saphat and his Princes , in an extraordinary time of Reformation , made an exhortation or speech to the people , to stir up the Levites and Judges , to discharge their dutie : Neither do we read , Chron. 2. 17. that the Princes did preach or expound the Law , but onely that they accompanied and countenanced the Levites whilst they preached . 3. The Disciples were called to the Apostleship , and to preach the Gospel before Christs Resurrection : 4. And so were Paul and Barnabas called to preach the Gospel . 5. Likewise the Scribes and Pharises , sate in Moses chair , in that confused time , and they were Doctors of the Law ; therefore Christ wills the people to hearken to them : they had their Sinagogues , as well as the Levites had the Temple . 6. In the Church of Corinth , there were some extraordinary Prophets indowed with infused gifts and revelations , which can be no warrant for Lay-men , who want these gifts to undertake the ordinary function of preaching . 7. We deny not , but Moses wished , that all Gods people were Prophets , and so do we , but neither he nor we , wish that they should prophesie without a calling , either ordinary or extraordinary , for how shall they preach , except they be sent saith the Apostle , Rom. 10. 15. N● man taketh the honour of sacrificing to himself , but be that is called of God , as was Aaron , Heb. 5. 3. much lesse should any without a call take upon him the office of preaching , which is more noble than sacrificing : and therefore the Apostle prefers Preaching to Baptising , 1 Cor. 1. 17. And surely if Lay-men may Preach , they may also baptise ; for Christ joyneth these two together , in his Apostles and their successors , with whom he is by his assistance and spirituall presence , to the end of the world : but we see how far they are from being sent by God , or from having the gift of preaching , by the Errours and Heresies daily hatched among them ; and how can it be otherwayes , seeing they are not bred in the Schools of learning , whereby they may be fi●●ed and set apart for this great imployment , which will require the whole man ; and who is sufficient for it ? saith the Apostle : neither do we read in the Scripture , that this ordinary gift of Preaching , was communicated to any but to Apostles , Evangelists , Prophets , Pastors , and Doctors ; and to give way that all men may Preach , without Call or Ordination , is to make him who is the God of Order , to be the God of confusion . Quest. 21. What are the Tenets of the Presbyterians ? A. The Presbyterians are so called , for maintaining that the Church in the beginning was governed by Presbyters or Elders , and that it should be so governed still , because the office of a Bishop came not to be distinct from the Presbyter , till almost three hundred years after Christ ; before which time they had the same name , for Presbyters were Bishops , as they shew out of the fifth , sixth , and seventh verses , of the first chapter to Titus ; likewise out of Hierom ep . ad Evag. & ad Ocea . Ireneus l , 4. cont , haeret . c. 43 , 44 , Eusebius Hiss . l. 5. cap. 23. and others . And as they shew their names to be one , so likewise that their office of preaching and administring the Sacraments was the same out of 1 Pet. 5. 2. the power also of ordination they prove to have been in the Presbytery , 1 Tim. 4. 14. which Hierom calls the Ecclesiasticall Scnat Isa. 3. and Ignatius Epist. ad Magnes . the Apostolicall Senat. And that in ruling there is no difference , they prove out of Hebr. 13. 17. and 1 Th●ss . 5. 12. but because much hath been written in defence of this opinion , by the Presbyterians of England , France , Scotland , Netherlands , and divers parts of Germany , I have therefore out of their writings reduced the whole sum of their Doctrine and Discipline into 95. Questions or a short Catechisme , by way of Question and Answer . Quest. What is the Ministery of the Gospel ? Answ. It is the dispensation of Divine mysteries , manifested by Christs coming in the flesh . Q. How many parts hath this Ministery ? A. Three , to wit , the preaching of the Gospel , the administration of the Sacraments ▪ and the exercise of Church Discipline , commonly called the power of the Keys , and of binding and loosing . Q. wherein consisteth Church Discipline ? A. In two things , to wit , in Imposition of hands , and in correction of manners . Q. Are all Church Ministers properly Ministers of the Gospel ; An. No ; for they are properly Ministers of the Gospel , who preach and give the Sacraments ; but Deacons who look to the poor , and Deaconisses are onely Ministers of the Church ; not of the Gospel . Q. Are Prophets in the New Testament , and Ministers of the Gospel the same ? A. No ; for Philip's four daughters were Prophetesses , yet not Ministers of the Gospel . Many of the Laity had the gift of Prophesie , which were not Ministers of the Gospel . Q. Are Presbyters and Priests all one ? A. No ; for he is a Priest that offers Sacrifice , but Presbyter is an Elder , which sometimes is called a Bishop , as Act. 20. mention is made of many Bishops , that is , many Elders or Presbyters . The Apostles also are called Elders , 1 Pet. 3. Presbyter , Bishop , and Pas●our are taken for the same office , Act 20. we read also of many Bishops in Philippi ; Phil. 1. which is meant of many Elders : the Apostle useth promiscuously the word Bishop and Presbyter , Tit. 1. for indeed Bishops or Pastors ought to be Elders , that is , excell others both in years and knowledge . Q. were the 70. Disciples subject or subordinate to the 12. Apostles ? A. No ; for though they were called later than the Apostles , yet I find not that their power in working miracles , in preaching , in administring the Sacraments , in ecclesiastick discipline , was lesse or subordinate to the Apostles ; for both were immediately called by Christ , and equally subject to him without subordination , or subjection to the Apostles , no more than of old the Prophets were subject to the High Priests . Q. Is the Ordinatio● of the Church of Rome lawfull ? A. Yes ; for neither Husse , Wickliff , Luther , and other worthy men , who forsook the errors of the Romish Church , did ever reject her ordination , no more than they did her Baptisme . She retains the faith of the Trinity , the two Testaments , the Sacraments or Seals of the Covenant , the two Tables of the Law , therefore though she be a wife of fornieations , as the Church of Iuda sometime was , yet she may bring forth sons to God. Q In what things did the Apostles differ from their successors . A. 1. The Apostles were immediately called by Christ , but their successors by men . 2. The Apostles were sent abroad into all the world , but their successors were confined to peculiar places . 3. The Apostles Doctrine was the rule and Canon by which their successors must frame their Sermons . 4. The Apostles were the first , that gave the Holy Ghost by imposition of hands ; as for preaching , administring the Sacraments , and discipline , in these they agreed with their Successors . Quest. Who founded the first Christian Churches . A. The Apostles , either immediately , as Peter and Iohn founded the Church of Samaria Acts 8. 5 , 6. Peter the Church of Caesarea , Acts 10. 44 , 45 , Paul the Church of Corinth , 1. Cor. 3. 6. and 4. 15. and the Church of the Galathians , Gal. 4. 19. or else immediately by their Deputies , or Evangelists , as Banabas founded the Church of Antioch , Acts 11. 22. Q. Had any Apostle power or jurisdiction over the rest . A. No ; but they were all of equal power , and authority ; whence it follows , that neither the Pope should usurp any power over other Patriarches , nor Bishops lord it over their fellow Bishops or Presbyters , ( for these I take here for one ) except by consent for a time a superintendency be given for quieting of troubles in the Church ; which perhaps was given to one of the Apostles , it may be to Peter , whilest they lived together at Ierusalem , before their dispertion , but if so , it was onely temporary , and by consent . Q. Was it the chief office of the Deacons i● the Primitive Church to prea●h the word ? A. No ; but to take care of the poore , of Widows , and Orphans , and to attend on the Tables , that is , on their Love Feasts , called Agapa , of which burthen they desired to be eased , who preached the Word , as not being able to do both ; yet we read that Stephen , Acts 6. 6. 8. 10. did preach , but indeed in that place it is more likely that he disputed in the Iewish Synagogues , than preached in the Temple ; and if he had preached , it will not follow , that the Deacons office is to preach ; for this act of Stephens was extraordinary , as having an extrorpinary measure of the spirit ; and so we read that Philip another Deacon of those seven-preached in Samaria , Acts 8. 5. but this he did , as being an Evangelist in Caesarea ; Acts 21. 8. not a Deacon in Ier●salem . Q. Doth the ●are then of the poore rely upon the Deacon . A. The care of collecting the charitable benevolence for the poore , and distributing of the same , relyes upon the Deacon , but the care of exhorting to benevolence , of recommending the poore , of inspection into the Deacons fidelity and industry , relies upon the Presbyter ; from which the Apostles exempted not themselves . Q. Did the Apostles in all the Churches , which they planted , appoint Presbyters and Deacons ? A. Yes ; otherwise they had left these Churches as sheep without shepheards , or ships without Pilots , to be devoured by wolves , and to be swallowed by the waves of confusion , Heresies and Schismes , therefore Paul having preached the Gospel in Crete , and having setled some Presbyters there , he gives order to Titus to set up Presbyters in every Town , and it is unlikely , that Paul , who had continued at Corinth a year and six months , Acts 18. 11. would leave that Church destitute of Presbyters and Deacons , seeing the Lord testified to Paul in a Vision , that he had much people in that City , v●r . 10. and writing to the Philippians , he salutes the Bishops and Deacons there . Q. Why did he not salute the Presbyters there also ? A. Because in that place a Presbyter is all one in effect with a Bishop ; for if Presbyters had been distinct from Bishops , Paul would not have left them unsaluted ; for why should he salute the Deacons , and not th● Presbyters , which are a higher degree ? Quest. Why were the Pastors called Bishops and Presbyters ? A. To put them in mind of their duty and dignity : for the word Episcopus or Bishop , signifieth the care , inspection , and oversight , which they should have of mens souls , in guiding , instructing , and feeding them with the Word and Sacraments . Presbyter signifieth the age , dignity , and experience that ought to be in Ministers , whose grave carriage , wisdome , and knowledge , should procure reverence of the people to that high calling , and obedience to their Doctrine . Q. Are young men then fit to be made Presbyters o● Bishop ? A. No ; except there be extraordinary gifts in them , as were in Timothy ; or in extream necessity , when grave and ancient men cannot be found ; Temeritas florentis aelatis , prudentia sinectutes ; Young men are rash , inconstant , head strong , proud , inconsiderate , and indiscreet in their words and carriage for the most part , which hath brought this high calling into obloquie and contempt . They have not that experience , wisdome , gravity , and knowledge , that are in old men ; nor are they Masters of their passions and affections ; and how are they fit overseers of others , who cannot oversee themselves ? a young Presbyter is a contradiction , and a young Bishop is incongruous . Young and green heads have been the cause of so much distemper , so many Heresies and schismes in the Church of Christ , Therefore little hope there is , that ever peace , Religion , and truth shall flourish in that Church where giddy young men are Bishops or Presbyters , and hot-spurs or green heads are preferred to gray hairs ; ancient Divines are fittest to serve the ancient of dayes . Q. But if Paul constituted Presbyters and Deacons in all the Churches which be planted , why doth he not salute them , as he did these of Philippi ? A. For brevities sake , he oftentimes omits them , thinking it sufficient to have saluted the Church in generall , in which they are included ; being members thereof . Q. Is not the degree of Bishops higher than that of Presbyters ? A. Sometimes to avoid heresie , schismes , and troubles in the Church ▪ the Presbyters have chosen one of their own society , to precede or oversee the rest ; but this was onely in some places , and at some times , and rather an ecclesiastick custome than a divine tradition , saith Hierom. Q. But why did Paul besides his custome salute the Deacons at Philippi ? A. Because by Epaphroditus they had sent him relief , therefore he would particularly thank them , besides he would shew , that under these two names of Presbyter and Deacon , is contained the whole Ministry of the Church ; the Presbyter caring for the things of the soul , the Deacon for the things of the body . Q. What doth the ward Deacon signifie ? A. A Minister or servant ; for so the Magistrate is called , Rom. 13. a Deacon or Minister , Paul calls himself the Deacon of the Gospel , Eph. 5. and he calls Christ the Deacon of Circumcision , Rom. 15. but this word is appropriated to him that hath the charge of the poor and strangers , in collecting and laying out the Church money for their relief . Such were those seven mentioned Acts ● . and as Christ had twelve Apostles , so one of them to wit Iudas was a Deacon , for he kept the bag . Q. Were there in the Church preaching Presbyters onely ? A. No ; there were also ruling Elders , of which Paul speaketh , 1. Tim. 5. 1● . Let the Elders that rule well , be counted worthy of double honour , especially they who labour in the Word and Doctrine : for the preaching Presbyters thought it too great a burthen to preach , and to have the inspection of mens manners , therefore they desired some of the Laity to assist them , whom they called ruling Elders . Q. What difference is there between a Minister and a Deacon ? A. The Greek word signifieth both promiscuously , but we have appropriated the word Minister to a preacher , and the word Deacon to the Overseer of the poore . Q. How doth it appear , that Presbyter and Bishop was the same ? A. Because the Apostle Phil. 1. salutes the Bishops of Philippi ; but in one Town , there is onely one Bishop , usually so called . So Acts 20. having called together the Presbyters , he bids them take heed to the stock , whereof the Holy Ghost hath made them Bishops : And leaving Titus at Crete to establish Presbyters , sheweth that a Bishop must be without reproof . Q. Have there not been sometimes two Bishops in one Town ? A. We read in Sozomen , l. 4. c. 14. that the Bishops assembled at Sirmium , wrote to Foelix , and the Clergy of Rome , to admit of Liberius as an assistant Bishop to Foelix ; but the Councel of Nice forbids two Bishops to be in one City , Can. 8. Q. Why do not the Reformed Churches now call our Ministers by the name of Bishops and Priests ? A. Because these Offices have been abused in Popery , the one to pride and tyranny , the other to superstition and idolatry . Q. May a man exercise the office of Presbyter or Bishop without a calling ? A. No ; for no man takes upon him this office , but he that is called of God , as Aaron was . Vzza was struck with sudden death , for his rash touching of the Ark , 2. Sam. 6. God complains of those Prophets that run , and yet were not sent , Ier. 23. and how can such preach , if they be not sent ? Rom. 10. Lepr●sie shall seize upon King Uzziah , if he stretch out his hand to touch the Ark , 2 Chron. 26. Christ himself spoke not of himsel , nor was his Doctrine his own , but his that sent him , Iohn 5 & 7. Q. How must a man be called ? A. First , Internally by the Spirit moving his heart , and furnishing him with graces fit for so high a Calling . Secondly , Externally by the Church ; to which twofold calling we must yield obedience , and not resist and run from it , as Ionah did . Q. How shall we know the inward call of the Spirit , from the stattering concept of our Fancies ? A. If we are called by the Spirit , we have no other ends but , Gods glory , and the salvation of souls ; we seek Christ for his miracles , not for his loaves , we will not trust to our own strength , learning or eloquence , but will disclaim our own sufficiency with the Apostle , will accuse our own uncircumcised and defiled lips with Mos●s and Esay , and will rely onely upon the goodnesse and promise of God , who will give us wisdome , and will put in our mouths , what we shall speak . Quest. How many sorts of callings are there in the Church ? A. Two ; to wit , Extraordinary , as that of the Apostles , Evangelists and Prophets ; and Ordinary , as the callings of Presbyters or Bishops , of preaching Prophets or Pastors , and of Deacons . Q. Can both these callings be in one ma● ? A. Yes ; for Ieremy and Ezechiel were ordinary Priests and Levites ; yet were extraordinary Prophets . So Luther had an ordinary Function in the Church of Rome , yet was called extraordinarily to preach the Gospel in purity . Q. In whom is the power of Election and Ordination of Presbyters or Bishops ? A. Election was anciently in the Laity and Clergy , till the Clergy shook off the Laity . And the Pop● excluded the Emperour , from whom both he , and other Bishops were wont to receive their Investiture , by the Ring and crosier-Staffe ; not in reference to their spirituall Function , but to their temporall means , which they injoyed by the munificence of Princes ; but Ordination is onely from the Clergy ; the Bishop was won● to ordain alone , but that was thought rather out of Ecclasiastick custome , than out of divine institution . For apparently ordination did belong to the whole Presbytery , 1. Tim 4. 14. as may be seen also in divers Canons and Councels . Q. May any preach now without Calling or Ordination ? A. No ; for if every one that pretends to have the spirit should be suffered to preach , preaching would grew contemptible , Heresies , and Sects would multiply . Now the Church is established , therefore Ordination , and an ordinary calling must be expected . Indeed in the infancy of Christianity before the Church was setled , private men in times of persecution dispersed themselves , and preached , as we see , Acts 8. ● and so the men of Cypr●s and cyrene preached the word at Anti●ch , Acts 11 20. So Apollos a private man , who onely knew the Baptisme of Iohn and stood in need of more perfect instructions by Aquila and Priscilla , yet he taught the word of God , Acts 18. 25 , 26. but such examples were extraordinary , in a time when no preachers were found , no ordinary calling to be had , no Church at all settled . Q. Are the names of Apostle , Presbyter , and Bishop of equal extent ? A. No ; for Apostles are called Presbyters , 1. Pet. 5. 1. but Presbyters are not Apostles , the higher dignity includes the lesser , but not on the contrary ; so Apostles are Bishops , Iudas his Apostleship is called his Bishoprick , Acts 1. 10. but all Bishops are not Apostles . Q. Because an Elder must be apt to teach , will it therefore follow that there ought to be none , but preaching Elders ? An. No ; for a Ruling Elder should also be apt to teach his Children and Family , and likewise apt to teach , that is , to advise and give Counsel in the Consistory , though he preach not in the Pulpit . Q. Is a Pastor and Doctor all one ? A. No ; For all Pastors are Doctors or Teachers ; but all Doctors are not Pastors ; Paul in the Synagogue at Anti●ch did the part of a Doctor or Teacher , when he uttered words of exhortation , yet he was not their Pastor . The Prophets , Christ , and Iohn Baptist were Doctours or Teachers , but not Pastors . Q. Should there be any superiority of Presbyters ever their fellows ? A. Yes of order , or at sometimes , as when they meet in Synods to determine matters , there ought to be Moderators or Speakers , as we know there were among the Apostles ; sometimes Peter , sometimes Iames , see Acts 15. and perhaps , such was the superiority , that Samuel had over the Prophets , in Naioth in Rama , 1. Sam. 19. 20. Such Authority had Eliah and Elisha over the other Prophets in their time . The superiority of the High Priest over the inferior Priests was typicall ; as it had relation to Christ the High-Priest of our profession , the Prince of Pastors , and B shop of our souls . Quest. Is it a novelty to have Lay-Elders in the Church ? A. No ; for such were in the Church of the Iews , Ier. 19. 1. Elders of the people , as well as Elders of the Priests ; which the Apostle means , 1 , Cor. 12. 28. for besides Apostles , Prophets , Teachers , &c. he speaks of Rulers under the abstract word of Governments : for having mentioned before in the same Chapter , the diversity of gifts . Now in this verse he speaks of the diversity of Functions in the Church . Q. Are Lay-men excluded from Church government , because they are Lay-men ? A. No ; For though they be no part of the Clergy ▪ yet they are a part of the Church , and Members of Christs mysticall body , as well as the Clergy . And it is for the Clergies advantage , that there be Lay-Rulers ; for by these means , the Ministers are eased of much trouble , and they are backed with the greater power ; besides they are lesse obnoxious to envy and opposition , which the Remish Clergy hath brought upon themselves , by excluding the Laity from Church Government ; proudly monopolizing all to themselves . Lastly , many Clergy men , though good Scholars , yet are indiscreet in their carriage , and unskilfull in matter of government . Question , May a Lay Elder with a safe Conscience , leave his Function at the years end , seeing it is not lawfull to put the hand to the plough , and look back , Luke 9. 62. A. If there were not choice of such Elders , he could not leave the Church destitute of Government , with a safe conscience . 2. He may not our of dislike to the Function , or of his own head , leave it , but by order and authority he may , where there be others to supply his place . 3. That Plough in Luke is not meant of the Plough of Ruling , but of preaching , which no man called thereto may leave off , seeing it is of such necessity , for the erecting of Christs , Kingdome . Q. Is the Function of a Lay-elder unlawfull , because he is not called to preach and baptise ? A. No , for preaching and administring the Sacraments , do not belong to the ruling , but to the preaching Presbyter ; neither is ruling necessarily annexed to preaching and baptising , but that it may be separated from them ; yea it is fit they should be separated , for the reasons above alledged ; Ministers shall have more time to study , and to follow their preaching better , if they be taken off from the trouble of ruling , and God who giveth to divers men divers gifs , and not the same to all men , hath made some fitter for preaching , others fitter for ruling . And it is fit that some of the Laity should have place in the Consistory , that nothing may be there concluded partially ; or prejudiciall to the Laity ; for so they shall avoid all suspition of tyranny . Q. Of what Elders doth Ambrose speak in his Exposition of the fifth Chapter of 1. Tim. ? A. Both of Elders by age , and of Elders by office ; for having shewed that old age is honourable among all Nations , from thence he inferres , that both the Synagogue and Church of Christ had Elders , without whose advise nothing was done in the Church ; which Office in his time ( as he there complains ) was grown out of date by reason of the pride of the Teachers , that they alone might seem to be somewhat . Q. Can ruling Elders be proved out of that fifth Chapter of 1. Tim. v. 17. A. Yes ; for the Apostle wills that the Elders who ruse well , be counted worthy of double honour especially they who labour in the Word and Doctrine ; in which words , there is no opposition made between the reaching Presbyters , as if they who teach and preach , were worthy of double honour , especially they who labour in teaching and preaching ; for there is no reaching and preaching without labour ; and where there is no labour , there can be no double honour merited ; but the opposition is plain between the ruling Elders , and the other Elders that labour in the Word . The ruling Elder deserves much honour , but much more deserves the preaching Elder , that labours in the Word ; for preaching is a toilsome labour , compared to ruling ; and so this Exposition doth not force the words , as the forme ▪ doth . Q. What priority had the High-Priest , or Chief Priests ●ver the other Priests ? A. The priority of order , but not of authority nad command , all being equal in the Office of Priesthood ; such a priority was among the Presbyters , but when the Church began to spread , and heresies to increase , there was some power or authority given to the chief Presbyters , whom they called Bishops ; but as there was no distinction of parishes till 267. years after Christ , as Polydor Virgil witnesseth , so it is thought there could not be in that time any Diocesse , or Diocesan Bishops . Q. Did all Christian Nations upon their conversian to Christianity receiv● Episcopacy ? A. No ; for the Scots admitted of no Bishops for 290. years after their conversion , if we may believe Iohannes Major l. 2. Hist. de gest . Scot. c. ● . And the Cantabrians or people of Biscay in Spain , as yet admit of no Bishops ; as it is recorded in the Spanish Story . Q. Was the power of Iurisdiction in the Bishop or Presbyterie . A. It was thought to be in both joyntly : for in the time of Cornelius , lapsed Christians were not admitted into the Church at Rome , untill they confessed their sins before the Presbyterie ▪ Cypriat Epist. 6. & Epist. 46. Yet the peoples consent also was required , as may be seen in the same Cyprian Epist. 55. & Epist. 12. ad plebem . Q. Were Timothy and Titus Bishops or not ? A. They were probably Evangelists who were not to reside in one particular place , as Bishops or Presbyters , but to attend on the Apostles , and to perform their messages , by preaching the Gospel from place to place : for Paul left him with Silas at Berea Acts 17. 14. then Paul sent for him to Athens , vers . 15. from thence he sends him to Thessalonica , 1. Thess. 3. 2. from hence he returned to Athens , and in sent by Paul into Macedonia , and returns from thence to corinth , Acts 18. 5. after this he went to Ephesus , and from thence was sent by Paul to Maccdonia , Acts 19. 22. whom Timothy accompanied thence into Asia ; and then to Miletum , where having sent for the Elders of Ephesus , gives them a charge to feed the flock of Christ ; not naming Timothy at all , to whom the charge should have been given , had he been a settled Bishop there , which title is not given to him at all in Scripture . So Titus travelled with Paul through Antioch to Ierusalem , Gal. 2. 1. through Cilicia he went to Crete , where he was left a while , and sent for by Paul to Nicop●lis , Tit. 3. 12. he was expected at Troas , 2 Cor. 2. 13. he met Paul in Macedonia , 2. Cor. 7. 6. and conveyed that Epistle of Paul to the Corinthians , 2 Cor 13. Postscript . He was with Paul at Rome , and went from thence to Dalmatia , 2. Tim. 4. 10. by which 't is plain , he was not a setled Bishop in Cre●e . Q. Were there any Lay-Elders or Seniors in Austin's tim ? A. Yes ; for L. 3. Cont. Cresconium Grammaticum , he speaks of Bishops , Presbyters , or preaching Elders , Deacons and Seniors , or Lay-Elders ▪ and c. 56. ibid. he speaks of Peregri●us Presbyter , and Seniors , by the one meaning the preaching , by the others the ruling Elders . And in his 137. Epistle he speaks of the Clergy , the Elders , and the whole people ; and in divers other places of his works , he speaks of these Elders , as being distinguished from the Clergy , and the rest of the Laity , and having a charge of Church affairs , whence it appears , that to have ruling Elders is no novelty . Q. What were those Elders which are mentioned 1. Tit. 5. A. They were Bishops or preaching Presbyters ; for Acts 20. Elders verse 17. are named Bishops , verse 28. so in Titus Cap. 1. Elder verse 5. is called Bishop verse . 7. every City then and Village had their Elder , that is , their Bishop , and this is witnessed by Sozomen L. 7. these were then parochiall Bishops , not Diocesan , in all likelyhood . Q. Whether did the power of Iurisdiction and Ordination belong to the B shop alone , or to the Church ? A. To the Church , for Christ saith , Dic Ecclesiae ; go tell the Church , and to all the Apostles together , which were then the Church Representative , he gives the Keyes or power of binding , &c. and this is Jurisdiction . So likewise ordination belongs to the Church or Presbytery , as we shewed before out of 1 Tim. 4. 14. Q. It is not lawfull for one Clergy man to exercise Dominion or Lordly authority over another ? A. No ; for Christ will not have any of his Apostles to ●im at greatnesse or superiority , but will have such become Ministers and servants , Mat. 20. 25. Mar. 10. 42. Luke 22. 25. for Christs Kingdome is spirituall and nor of this world , as the Kingdomes of earthly Princes are ; neither did he mean to set up an earthly dominion for a thousand years , as the Millenaries thought ; and the Apostles themselves had a conceit of an earthly Kingdome , when they thought that Christ did purpose to restore the Kingdome to Israel : neither doth Christ forbid tyranny or the abuse of dominion , but all kind of dominion ; for the one Evangelist useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the other doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yet some respect is to be given to the Ministers that have the greatest gifts , by those that have lesser . And a priority of order , though not of Jurisdiction . Q. What part of the Apostolicall Function ceased with the Apostles , and what was to continue ? A. The Universality of their Function , and the infallibility of their authority were to cease with them ; for they were temporary gifts : but the preaching of the Word , the Administration of the Sacraments , and the exercise of Discipline , were to continue in their successors ; these gifts were ordinarie , but perpetuall , the other extraordinary and temporary . Q. Is the power of the Keyes and Apostolicall authority the same thing ? A. No ; for the power of the Keyes is the Church Discipline , which was to continue for ever in the Church . But the Apostolicall authority , which consisted in their immediate calling from Christ , in the U●niversality of their Embassage , in the infallibility of their judgements , In giving of the Holy Gstost by Imposition of their hands , and such like priviledges , were not to continue longer than themselves . Q. Had not Timothy and Tims the same power of the Keyes , and Apostolicall authority that Paul had ? A. They had the same power of the Keyes , that is , of preaching , administring the Sacraments , and censuring ; but not the same Apostolicall authority , that is , an immediate call from heaven , the same infallibility of judgement , or power of giving the Holy Ghost , that the Apostles had ; nor was their Doctrine otherwise anthenticall , than as it was conformable to the Doctrine of the Apostles . Q. But was not the Church after the Apostles decease left an Orphan , being destitute of these extraordinary Apostolicall graces ? A. No ; for though she was deprived of the personall presence of the Apostles , yet she is not destitute of their infallible judgement left in their writings with her , which supply the Apostles absence till the end of the World. Q. Co●ld one man at the same time ●e both an Apostle , and a Bishop or Presbyter ? A. Yes , in case of necessity ; for Iames was an Apostle and Bishop of Ierusalem too ; because that was the Mother-Church , to which resorted Jews of all Nations , for instruction and knowledge ; therefore it was fitting that none lesse than an Apostle should reside there , for the greater authority and satisfaction . Q. Can Episcopacy be proved by the Canons of the Apostles , and Councel of Antioch ? A. Those Canons are much doubted , if they be the Apostles or not ; however it is probable to me , that the parochian , not the Diocesan Bishop is there meant , for there is no superiority there given , but of order and respect , partly because of the eminency of the place or City where he lived , partly by reason of his own worth and learning , without whose advice matters of moment should not be done by the other Bishops or Presbyters ; nor should he do anything without them ; but should together ordain Presbyters and Deacons , for that is a matter of moment ; yet he is onely named there , because , he being as it were the head ; the rest are understood . Q. Was Acrius an Heretick for affirming there was no difference between a Bishop and a Presbyter ? A. No ; Though for this opinion Epiphanius , and out of him Austin place him among the hereticks : for the Scripture puts no difference between these . The Church of Alexandria was the first that put difference between them ▪ as Epiphanius seems to affirm , when he saith , Haeres . 68. that the Church of Alexandria doth not admit of two Bishops . But though Aerius was not in this an Heretick , yet he was in an error , if he thought that there was no difference at all among Bishops or Presbyte●s ; for one is above another in gifts , in honour , in order ; though perhaps not in Jurisdiction , authority and pastorall Function . Quest. Is the Church to be ruled by the Civill Magistrate ? A. No ; for the Church being christs spiritual Kingdome , and not of this world , is to be guided by her own spirituall Officers , as the State is ruled by temporall Officers ; Caesar must have what is Caesar's , and God , that , which is Gods's : And for this cause the Church and State have their different Lawes , and punishments . Neither had the Apostles chose● Elders , and other Officers in the Church , if the Civil Magistrate had been to rule it , and had the Church of Ierus●lem been all one with the State thereof , or the church of Crete , all one with the Kingdome of Crete , the Apostles had incroached upon the temporall Government , had been guilty of Rebellion , and proved enemies to Casar , when they set up Elders and other Church-Officers , in those and other places : besides VVomen sometimes , and Children are Magistrates and Princes , but the one must not speak in the Church , 1. Cor. 14. 34. The others are not fit to be made Bishops , 1. Tim. 3. Quest. Are Church Governours ●y Divine Institution ? A. Yes ; for Christ appointed Apostles , Prophets , Evangelists , Teachers , and other helps of Government , 1 Cor. 12. 28 Paul left Titus in Cre●e to ordain Elders in every City , Tit. 1. 5. The Apostles ordained Elders in every Church , Asts 14. 23. which Officers were in the Church , before there was any christian State or christian Magistrate . And as Christ appointed Rulers for his Church , so he gave them the Keyes of heaven , or power to bind and loose , Mat. 16. 19. & 18. 17. 18 and to remit and retain sins , Iohn 20. 23. these are said to have the rule over us , Heb. 13. 17. 24. this ruling power was exercised by Paul against Hymeneus and Alexander , 1. Tim. 1. 20. and injoyned to the Elders of Corinth , 1. Cor. 5. 3. 12 , 13. and was practised before them , by the Priests upon V●ziah , 2. Chron. 26. 17 , 18. 21. by Phine●as the Priest , Num. 25. by Christ himself , in whipping the buyers and sellers out of the Temple . Q. Have we any president for appeals from the Classicall to the higher assemblies ? A. Yes ; for then was an appeal from the Church of Antioch concerning some Jewish ceremonies to the assembly of the Apostles and Elders at Ierusalem , Acts 15. 1 , 2 , 6. Q. Who are to judge of scandals ? A. The Ministers , 1. Cor. 5. 12. for they succeeded the Priests and Levites in the old Law , but these were appointed Judges by God in such cases , Deut. 17. 8 , 9. Q. Is the Church-Government by Elders or Bishops , Deacons , Doctors and Teachers , al●erable ? A. Not in the substance or essentialls thereof , but In the circumstances or adjuncts it is alterable , as in the manner , time , place , and other circumstances of Election . So the Government by Elders and Deacons is not to be changed , but that they should be elected by all the people , and that there should be the strict number of seven Deacons in each parish is not needfull , though at first , as Acts 6. 5. there were but seven chosen , and that by the multitude . Q. Wherein is moderate Episcopacy different from Presbytery ? A. Presbytery , is Episcopacy dilated , and Episcopacy is Presbytery contracted ; so the government is in effect the same , differing onely as the fist or hand contracted , from the same hand expanded or dilated ; onely Episcopacy is more subject to error and corruption than Presbytery , and this more subject to disorder and confusion , by reason of parity , than Episcopacy ; the peace of the Church , the suppressing of schisme and heresie , the dignity of the Clergy are more consistent with Episcopacy than with Presbytery ; ; but this again is lesse obnoxious to pride and tyranny , than Episcopacy , by which we see that no Government is perfectly exempted from corruption in this life , nihil est ex omni parte beatum . But I find that as the Romans in their greatest dangers betook themselves to the Dictatorship , so hath the Church in her extremities had recourse to Episcopacy . Q. May the Civil Magistrate change the Church-Government ? A. He may alter the outward form thereof , as it depends upon the circumstances of time , place , and persons ; but the substance of it he cannot change ; he can also by his Laws force the observation of the Government , and punish the disturbers of the Churches peace . Q. May the same man be both a Magistrate and a Minister ? A. Though among the Gentiles it was lawfull , as we see in Anius , that was both King and Priest , Rex hominum Phoebique sacerdos ; and in the Emperours of Rome , that were also chief Pontifies : and though Melchisedech was King and Priest , and among the Iews Abraham was a Prince and a Priest , Heli a Judge and a Priest ▪ the Machabees were Princes and Priests , yet this was not ordinary ; for Abraham , Melchisedech , Heli , were Types of Christ ; the Machabees by usurpation undertook both governments , but ordinarily these Offices were distinct among the Iews , therefore Moses who gave Lawes concerning the Priesthood , did not exercise it himself ; neither did Ieshua , David nor Salomon ; but on the contrary , Saul and Vzziah were severely punished for medling with the Priests Office ; Saul for offering sacrifice lost his Kingdome ; and Vzziah was struck with Leprosie ; but among Christian these Officers are much more distinct ; for Christs Kingdome is not of this world ; and the Ministry is burden enough without other addition ; who is sufficient for it , saith the Apostle ? besides it is Christs prerogative , to be alone King and Priest of his Church . Yet so far may the Magistrate meddle with the Ministry , as to reform what is amisse , both in their life and Doctrine ; examples hereof we have in Iehosaphat , Ezechia , and Iosiah , and in Salomon too , who deposed Abiathar the Priest. Q. Was the Presbytery in use among the Iews ? A. Yes ; for besides the Civill Judicature , which by Moses his appointment , consisted of 70. men , and had its seat in the City gates : there was a spirituall or Ecclesiastick judicature kept in the Synagogues , which judged of things holy and clean ; and discerned between holy and profane , clean and unclean things , and declared the Statutes of God ; and because of the Scribes among them , they decided matters of their Civil Law , Levit. 10. 10. This judicature consisted of Priests and Levites , as also of the chief Fathers of Israel , which we may call Lay , or ruling Elders , as we may see 2. Chro● . 19. 8. Ichosaphat did not onely restore and reform from the Civil Courts called Sanhedrim , in each City , the chiefest whereof was at Ierusulem , but also he reformed the Presbyteries , or Ecclesiastick judicatures , as may be seen there , placing Amariah the chief Priest over these , but Z●badiah ruler or Prince of the house of Iuda , over the Synedria , or Civil affairs , called there verse 11 : the Kings matters , because the King was chief over these Courts ; as the High-Priest over the Presbyteries ; but afterward through the corruption of time , These Courts were confounded , and the Presbyteries did not onely judge de jure , as anciently they used , but also de facto , even of life and death ; as in the time of the Matha●ees , but under the Romans this power was taken from them ; for they neither could put Christ nor Paul to death ; as for Stephen he was stoned , not by the sentence of the Court , but in a popular tumult . Q. How are these two Courts named in the New Testament ? A. The Civil Court is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councell ; the Ecclesiastick Court is named the Synagogue , Mat. 10. 17. The chief of the Synagogue was the High-Priest ; but of the Councel was the Judge , Deut. 17. 12. Ierem●ah was condemned by the Synagogue , Ier. 26. 8. but absolved by the Councel or secular Judges in the Gate , verse 16. Q. Why are Ministers called Presbyters and Bishops , but not Priests in the New Testament ? A. Because they were to be put in mind of their dignity and Function , which consisteth in the care and inspection of their stcok , not in offering of sacrifice , which was the proper work of the Priest , but ceased when Christ our propitiatory sacrifice was offered ; besides Christ would reserve this prer●gative to himself , in being the onely Priest of the New Testament , not after the order of Aaron , which ended when he was sacrificed ; but after the order of Melchisedech , which was in him to continue for ever without successor . Therefore the Ministers of the New Testament are no otherwise Priests , then they are Kings , but these titles are common to all Christians , who by Christ are made Kings and Priests to God the Father . Q. How are Ministers to be elected ? A. They must be examined , whether they be apt to teach , and well reported of by them who are without ▪ Therefore Ti●●othy must not lay hands suddenly on any man , 1. Tim. 5. 22. and 3. 7. Secondly , the Bishop or Pastor must be chosen by all the Bishops or Pastors of the Province , or by three at least , as it was ordained by the Councel of Nice Canon 4. Thirdly , the election of the Minister must be made known to the people , as we may see in the sixth Canon of the Councel of Chalcedon . Fourthly , the people must give their approbation ; Acts 6. 5. therefore Saint Austin Epist. 110. presented his succcessor Eradi●s to the people for their consent . Fifthly , there must be imposition of hands , a custome used not onely in the Christian Church , 1. Tim 4. 14. and 5. verse 18. 〈◊〉 also among the Iews , Num. 27. 18. Deut. 34. 9. Sixthly , in the Reformed Churches the other Ministers give to him that is elected the hand of fellowship ; as Ia●s , Peter , and Iohn gave to Paul Gal. 2. Seventhly , the new elected Minister subscribes the confession of faith , and discipline of the Church ; which custome was used in the Churches of Africa . Q. Are Romish Priests ( converted to our Church ) to be re-ordained . A. There is no necessity of a new ordination ; for though their commission in the Church of Rome ; 〈…〉 the body and blood of Christ in the Eucharist , yet they were ordained to preach the Word , and to administer the Sacraments . Which ordination is not nullified , when they shake off the errors of Doctrine , and preach the W●●d in purity , 〈…〉 their ordination originally from the Pope , or his subordinate Bishop , but from Christ● neither must their Oath , taken in ordination to maintain the Romish Doctrine , hinder them from preaching the Word in purity ; for an unlawfull Oath must not be kept . Therefore Luther and others , who forsook the errors of Rome received no new ordination . Q. Had the Presbytery power to excommunicate ? A. Yes ; and not the Bishop alone ; for Paul would not by himself excommunicate the incestuous Corinthian , without the Presbytery , or the Church gathered together , 1. Cor. 5. 4. for indeed the whole congregation should have notice given them of the Excommunication , that they may avoid the party exommunicated . Q. Vpon what is this power grounded ? A. Upon Gods own practice , who excommunicated Adam out of Paradise , and Cain from his presence . 2. Upon his command , who prohibited the unclean from entring the Temple till they were purified ; and from eating the Passeover , or commercing with Gods people , who commanded every soul not circumcised the eigth day to be cut off from the people . 3 Upon Christs words , Whomsoever you bind on earth shall be bound in heaven . 4. Upon Christs counsel forbidding to give that which is holy to dogs ●rto cast pearls before swine . 5. Upon the Apostles practise ; Peter excommunicated Simon Magus in keeping him off from imposition of hands . Paul excommunicated the incestuous Corinthian ; and delivered over to Satan the two blaspheme●s , Hymenaeus and Philetus . 6. Paul will have the Corinthians purge out the old leaven and not to eat with such as are notoriously wicked ; & pronounceth Maranatha against such as love not the Lord Jesus , and Anathema against such as preach another Gospel , than what the Galathians received , and wisheth they may be cut off , who trouble them . And wills us to beware of such as cause dissention and strife , and to reject an Heretick , Iohn will not have us receive such men within our houses , nor bid them God speed ; by all which it is apparent that excommunication is both ancient and necessary in the Church . Q. May an excommunicate person be debarred from publick prayers and preaching ? A. Yes ▪ for though meat is not to be denyed to him that is hung●y , yet we may justly refuse to feed him who is glutted , and hath taken a surfet . And Heathen or Infidel may be admited to hear the Word , because he sins of ignorance , which is cured by preaching , but a wicked or profane brother , who sins of wilfulnesse and perversnesse , is not to be admitted to that which he despiseth ; for that pearl is not for Hogs , and such by hearing the Word , do but aggravate their own damnation . Therefore Sain● Paul permits us to eat with an Infidel without scruple , 1. Cor. 10. 27. but with a profane brother , he will not have us to keep company , 1 Cor. 5. 11. So we read in Tertullian , that Cerdon the Heretick was not suffered to enter into the Church : and Theodosius had the Church doors barred against him by Ambrose . Yet in this case private exhortations and comminations are not to be neglected , that the prodigal Son may be induced to return again to his Fathers house . Q. May a man that is excommunicate remain still in the state of election ? A. Yes ; for the sentence of the Church is declarative onely , and not effective ; and Election as the other gifts of God , is without repentance . Though Peter fell dangerously ; yet in his fall he was the childe of election , for Christ prayed that his faith should not fail : the tree in Winter may seem to be dead when it is stript of its leaves , yet in the spring it revives again , because the vital faculty lurking all that while in the root , breaks out and shews its vertue upon the approach of the Sun. So the Root of grace remains alive in the Godly , though the Leaves be dead , for which they are or may be excommunicate . Q. If exc●mmunication was in use among the Jews , why did not the prophets excommunicate notorious sinners , nor the Pharisees excommunicate the Sadduces , who were dangerous Hereticks , nor the Priests and Elders of the people , excommunicate Christ and his Apostles , whom they accounted pernicious seducers ? A. The prophets had no Ecclesiasticall jurisdiction , they were sent to preach against sin , but not to excommunicate for sin . The Pharisees and Sadduces were Sects different in opinions , but had no Ecclesiastick Jurisdiction one over the other . Though Christ and his Apostles were hated by the Priests , yet the Priests durst not excommunicate them , partly for fear of the people , partly for fear of the Romans ; neither had Iohn Baptist any power to excommunicate the Pharisees & Sadduces , though he knew them to be a Generation of Vipers ; nor had he any reason to exclude them from his Baptisme , seeing they came to confesse their sinnes , Mat. 3. 6. Q. Why did not Christ excommmnicate Judas , whom he knew to be unworthy of the Sacrament ? A. Because the sinne of Iudas was not yet known , nor scandalous ; for though it was known to some of the Priests , yet it was not known to the Disciples ; and though it was known to Christ , as he was God , or else by revelation , as he was man , yet it was not publickly known ; and though it had been publick , yet without admonition , conviction , and condemnation , he should not have been Excommnnicate . Therefore Christ bids them all eat and drink ; but yet by this he doth not give way , that such as are notoriously and scandalously wicked , should be admitted to the Sacrament without repentance ; especially obstinate despisers of admonition ; but onely that such as are admitted , though Hypocrites ; should not refuse to eat and drink . Q. May the Presbytery excommunicate any man for his absence ? Answer , If his absence be prejudiciall to Church or State , or joyned with obstinacy , he may be excommunicate for being absent ; but if he be absent upon unavoidale occasions , or upon the certain knowledge that he hath of the prejudicate opinion which the Presbytery hath of him , he may absent himself till they be better informed . Thus Chrys●stome absented himself from the Synod of Constantinople ; because he knew that The●philus Bishop of Alexandria , and Epiphanius of Cyprus , before whom he was convented , were enemies to his cause ▪ therefore he was injuriously by them for his absence condemned . Q. How many sorts of excommunication were there ? Answ. Three . 1. Of those that were kept off a while from the Sacament , they were called 〈◊〉 2. Of them who were excluded from the Sacraments , but not for any certain time , these were named Excommunicati . 3. Of them whose condition was desperate , they were named Anathematisati ; which decree of excommunication or Anathema , was de●ounced rather against the Doctrine , then persons of men ; of whom we should not despair while they live ; and being dead are not in our power : yet I find the persons of Iulian the apostate , of Arrius the Heretick , and some others , were Anathematised . Q. Was excommunication used onely among Christians ? A. No ; for the Iewes had this punishment among them , as we may see Ioh. 9. in casting the blinde man out of their Synagogue ; and threatning to do the like to those that should professe Christ , which Christ also foretold to his Disciples . This kind of spiritual punishment was most strictly observed amongst the Esseens , Ioseph . de bell . Iudaic. l. 2. c. 7. for not onely did they excommunicate notorious sinners , but suffered them also in the time of their excommunication to starve for want of food . This punishment also was in use among the Gentiles . For the Druides among the Ga●les used to debar from their Sacrifices scandalous livets , as Casar witnesseth de bell . Gall. l. 6. and Devoveri Diti , or Diris was a kind of excommunication among the Romans . Q. What benefit hath the Church by excommunication ? A. By this the Word , Sacraments , and other things are kept holy ▪ and vindicated from profanation ; Swine are kept off from treading upon Pearles , and Dogs from tearing us ; the sheep are kept within their fold , the lost sheep is recovered , the prodigal Son is brought home , the reputation of the Churches holinesse is kept up , and all occasion of obloquie cut off ; the body is preserved by cutting off the gangrened member , and the tree prospers by lopping off the withred branches ; and the contagion is stayed from creeping further , which without this remedy would infect others ; men by this are deterred from sinne ; by this also Gods anger is appeased , and his judgement removed of averted , and our communion with God is renewed and confirmed . Therefore we are commanded Deut. 13. to remove the evil from amongst us , and to depart out of Babylon ; and not to communicate with the unfruitfull works of darknesse . Q. Are excommunicate persons members of the Church ? A. As they are excommunicate , they are not members ; for how can they be members of the Church , from whose Union and Society they are separated ; or how can Heathens and Publicans be members of the Church , for such are excommunicate persons to be accounted ▪ yet in respect of their faith , which is not quite extinguished , and as they are subject to the external government of the Church , they may be called members thereof . Q. Are we Protestants justly excommunicate by the Pope ? A. 1. No ; for we are not Hereticks , but Orthodox Professors . 2. He hath no power to exclude us out of the Church , who himself is scarce a member of the Church . 8. T is no wonder that we are rejected by those who seem to be the onely builders , whereas Christ himself the chief corner stone , was rejected by the builders . 4. By being excommunicate from Babylon , we are made members of Ierusalem , and indeed we had not been partakers of the true light , so long as we remained in darknesse ; nor had we been the servants of Christ , so long as we served Antichrist . 5. No sooner had the Hirelings cast out Christs sheep out of the fold , but Christ the true Shepheard found them out , and brought them home with joy : So the blind man , Ioh 9. was no sooner cast out of the Synagogue , but he was received and entertained by Christ. So we have gained Heaven by being excommunicate from Rome ; and Balaams curse is turned to a blessing . Q. What hath Rome got by Excommunication ? A. Though she kept the world a while in awe , and thereby got wealth , yet by her excommuications , she hath lost more then she hath got ; for she lost all the Eastern Countries , when Pope Victor inconsiderately excommunicated the Eastern Churches about the matter of Easter . What the Popes got by excommunicating the German Emperors , and French Kings , Histories can tell us ; they lost England by excommunicating Henry the eighth , and his Protestant Children . Q. Who are to be Excommunicate ? A. 1. Not Iewes and Turks , but Christians ; for we are not to judge them who are without , but if any be called a brother , who is a fornicator , &c. 2. Not every sinful brother , but he who sins of perversenesse , after admonition ; for he doth wilfully by his sinnes separate himself from God , therefore deserves to be separate from the Church , by excommunication ; and consequently to be delivered over to Satan , who reignes without the Church , as Christ doth within ; and this delivering over is to the destruction of the flesh , that is of the Old Man , or body of sin ; but that the spirit may be saved , that is , that Grace or the New Man may be strengthened . 3. A brother must not be excommunicate for every sin , but for that which is publick and scandalous ; private sins are to be punished by him who knowes all secrets . 4. A Brother must be excommunicate for his own sins , but not for the sins of another ; every man must bear his own burthen ; therefore Bishop Auxlius , was justly reproved by Saint Austin Epist. 75. for excommunicating the whole Family for the Masters offence alone . Q. Can excommunication consist with Charity ? A. Yes ; for there can be no greater charity then to save the soul ; but the end of excommunication is to save the soul or the spirit ; it is charity to keep a man from blaspheming ; but Hymeneus and Alexander were delivered up to Satan , that they might learne not to blaspheme . 1. Tim. 1. it is charity to stay an Infection or Plague , but excommunication is such a means , therefore Paul wills the Corint●ians to take away the evil from among them , f●r Kn●w you not , saith he that a little Leven will sowre the whole lump ? 1. Cor. 5. It is charity to keep a man from eating and drinking his own damnation , but unworthy eaters of the Sacrament , eat their own damnation , if they be not suspended , or kept off by excommunication . Q. Is the Civil Magistrate prejudiced by the censure of excommunication ? A. No ; for the weapon of the Magistrate is the Sword , but the Minister useth onely the Word . The end of the Ministers censure is to save the sinner . The end of the Magistrates is to kill the sinner ; The Minister is content to receive the sinner into the Church again upon his repentance ; but the Magistrate regards not the repentance and sorrow of the Malefactor ; the Minister takes notice of many sinnes , which the Magistrate doth not , because they are such as trouble not the State , as private grudges of Neighbours , &c. There be also Magistrates that wink many times at great sinnes , as for example drunkenesse , which the Minister should not forbeare to censure . Q. May the Minister , or Presbytery excommunicate any man without the consent of the Church ? A. No ; for excommunication , or separation from the body of Christ , is of that consequence , that it concerns all to take notice of it ; but the Minister may suspend from the Sacrament without the Churches consent , such as he knows are scandalous and profane ; and this he ought to doe though the Church should refuse to assent ; for he is commanded not to give that which is holy to Dogs ; nor must he suffer any of his stock to eat his own damnation ; this is to put the Sword into his hand that would kill himself ; which is to be guilty of his sin . Qui no● vetat peccare , cum possit , jubet . Q. From what things can we not be excommunicate ? A. 1. From the love of God in Christ Jesus our Lord no man can separate us ; for the foundation of God remaineth sure . 2. Nor from the practise of those duties which are grounded on the Lawes of nature , can we be hindered by excommunication ; such as are the duties of Husbands and Wives , Fathers and Children , Masters and Servants . Princes and People ; therefore the Popes excommunication cannot loose people from their alleageance to their Prince . 3. Nor can excommunicate persons be hindered from practising such things as are grounded on the Law of Nations , such as traffique and commerce ; for an excommunicate person must be to us as a Publican and Heathen , but with such the Iewes might have commerce and traffique . 4. Excommunication doth not debar us from exercising the workes of charity ; for we are bound to feed the hungry , and not suffer them to starve because they are excommunicate . 5. Excommunication doth not debar us from hearing the word , except we be scoffers of it . Q. Is the Christian Magistrate subject to the censure of excommunication ? A. Yes ; for though he be a Father as he is a Prince , yet he is a Brother as he is a Christian ; and therefore lyable to be censered as a brother . Hence King Vzziah was excommunicate by the Priest Azariah , and Theod●sius the Emperor by Ambrose . Q. Will it follow that there must be no excommunication , because Christ will not have the Tares plucked up till the Harvest ? A. 1. No ; for Christ speaketh there of Hypoc●its which cannot be plucked up by the Church , because she knoweth them not ; but in the great Harvest , they shall be pluckt up by the Angels , at his command who knows the secrets of the heart . 2. If the place be meant of Hereticks , they are not to be plucked up at such times , as may endanger the Churches peace , but they must be left to a convenient time , when the Church may excommunicate them without danger ; or else left to the judgement of the great day . 3. All Tares cannot be pluckt up , whilest the Church is here Militant ; for there will be found still some Tares amongst the Corn ; some Goats among the Sheep ; a Iudas among the Apostles ; as there were Cananites and Iebusites among the Israelites . 4. Christ by this condemns their rashnesse , who presently go to pluck up and flye to excommunication , before they use reproofe and admonition . Q. Can the Minister exclude any man from the Kingdome of God ? A. 1. He cannot by his own power , but by the power of him whose Minister he is , 2. He cannot exclude any man from Heaven , but he can pronounce and declare that such a man is excluded thence . Q. Can the delivering of a man over to Satan , be a means to save his spirit ? A. Yes accidentally : for God can draw good out of evil , and light out of darknesse ; thus the bufferings which Paul suffered by the Angel of Satan , caused him to pray heartily : it is the special work of Gods mercy , to save our souls by affliction and misery . Q. Can an excommunicate person be accounted as a Brother ? A. Yes ; for excommunication takes not away true Brotherly love and affection ; an excommunicate person may be shut out of Heaven , but not out of hope ; we may exclude him out of our Society , but not of our ●owels of compassion and mercy : we draw the Sword of excommunication against him , not to kill , but to cure him . Who would be more fully resolved of these Presbyterian Tenets , let him read their own writings . Q. How many Erroneous opinions in Religion have been lately revived or hatched since the fall of our Church government ? A. It were almost endlesse to number every particular , it may suffice that I shall name more then one hundred of the most ordinary and latest received of them , which are 1. That the Scriptures are a humane invention , insufficient and uncertain , and do not contain half of his revealed will. 2. That they are all allegoricall , and written according to the private spirit of the pen-men , and not as moved by the Holy Ghost . And that the Old Testament is now of no force . 3. That reason is the rule of faith . 4. That Scripture binds us no further then the Spirit assureth us that such is Scripture . 5. That Scripture should not be read to a mixt Congregation without present exposition . 6. That God is the Author of the pravity and sinfulnesse of mens actions . 7. That Turks , Jewes , Pagans , and others are not to be forced from their opinions . 8. That God loves a crawling worme as well as a holy Saint . 9. That Gods will , not sin , is the cause of mans damnation . 10. That man was a living 〈◊〉 before God breathed into him , and that which God breathed was a part of his divine essence . 11. That God is the onely Spirit , and that Prince of the aire , who ruleth in the children of disobedience . 12. That the soul dieth with the body . 13. That reprobation cannot be proved out of Scripture . 14. That there is no Trinity of persons in God. 15. That every creature is God , as every drop in the River is water . 16. That Christ is not essentially , but nominally God. 17. That Christ was polluted with original sin . 18. That Christ was true man when he created the world , yet without flesh . 19. That Christ died onely for sinners , and not for unbelievers ; for sins past before our conversion , but not for sins done after conversion . 20. That no man is damned but for unbeliefe , and that man can satisfie for his own unbeliefe . 21. That Heathens have the knowledge of Christ by the Sun , Moon , and Stars . 22. That the end of Christs comming was to preach Gods love to us , and not to procure it for us ; therefore did not obtain life for the Elect , but a resurrection only , and deliverance us from death temporal . 23. That Christ preached not the Gospel , but the Law ; for the Gospel was taught by his Apostles . 24. That our unction is all one with Christs Divinity . 25. That Christ with the Church of Jewes and Gentiles shall reigne one Earth a 1000 years in carnall pleasures . 26. That the Heathens are saved without Christ. 27. That the Spirit of God neither dwells nor works in any , but it is our own spirit which both works in the children of disobedience , and sanctifies the Elect. 28. That God seeth no sin in his Elect. 29. That a man baptized with the Holy Ghost , knows all things , as God doth . 30. That we may be saved without the word , prayer , Sacraments &c. 31. That there is no inherent sanctification in believers , but all is in Christ. 32. That Adam had died , though he had not sinned . 33. That we have no original sin , nor is any man punished for Adams sin . 34. That Gods Image consisteth onely in the face , which Image was never lost . 35. That men who know the Gospel , are of themselves able to believe . 36. That one man is not more spi●itual then another . 37. That we have no free will , not so much as in our natural estate . 38. That the moral Law is of no use among Christians . 39. That we are not justified by faith ; and that neither faith nor holinesse , nor repentance are required in Christians . 40. That the childe of God can no more sin , then Christ himselfe can . 41 , That there should be no fasting days under the Gospel . 42. That God doth not chastise his children for sin . 43. That God loves his children as well when they sin , as when they do well , and therefore Abraham in denying his Wife sinned not . 44. That Gods children ought not to ask pardon for their sinnes , for though they have sin in the flesh , they have none in the conscience . 45. That the body of iniquity is the great Antichrist mentioned in Scripture . 46. That men shal have other bodies given them in the resurrection , and not the same they had here on Earth . 47. That Heaven is empty of souls till the resurrection . 48. That Infants shall not rise at all , yet Beasts and Birds shall rise againe . 49. That after this life , there is neither Heaven nor Hell , nor Devil ; but Hell is in this life , in the terrours of conscience . 50. That there is no true Ministery , nor Church of Christ upon the Earth . 51. That none are damned , but for rejecting the Gospel . 52. That now many Christians , have more knowledge then the Apostles had . 53. That miracles necessarily attend the Ministry . 54 That there ought to be no Churches built , nor should men worship in consecrated places . 55. That the Apostles were ignorant of the salvation to be revealed in the last days . 56. That all men ought to have liberty of conscience , and of prophesying , even women also . 57. That circumcision and the old covenant was onely of things temporal . 58. That Paedobaptisme is unlawful and impious , and that others besides Ministers may baptise , and that a man may be baptised often . 59. That the people should receive the Lords Supper with their hats on ; but the Ministers in giving it should be uncovered . 60. That the Church of England is Antichristian . 61. That there is no divine right to call or make Ministers ; that Ministers should work for their living , and that Tythes are Antichristian . 62 : ●hat Christians are not bound to observe the Lord● day , and that we should observe still the old Sabbath . 63. That humane learning and premeditation is uselesse to preaching ; and that preaching should onely confist in disputing , reasoning , and conferring . 64. That the Saints must not joyn in prayer with wicked men , not receive the Sacrament with them , nor with any member of the Church of England . 65. That ●ublick prayers are not to be used but by such as have an in●allible Spirit as the Apostles had . 66. That set hours of prayer are needlesse . 67 , That singing of Davids Psalmes , or other holy songs , except they be of their own making are unlawful . 68. That wicked men ought not to pray at all . 69. That all government in the Church ought to be civil , not Ecclesiastical . 70 , That the power of the keyes is as well in six or seven gathered together , as in the greatest congregation . 71. That neither miracles nor visions , nor anointing the sick with oyl are ceased . 72. That in these days many are with Paul rapt up into the third Heaven . 73 , That the Magistrate is not to meddle with matters of Religion , nor forms of Church government ; which if they do , they are not to be obeyed . 74. That there ought to be a community of Goods , seeing all the Earth is the Saints . 75. That a man upon slight causes may put away his wife , and that one man may have two wives . 76. That children ought not at all to obey their parents , if wicked . 77. That parents should not instruct their children , but leave them to God , 78. That Christians ought not to maintain Religion by the sword , nor to fight for their lives , and liberties , no● to fight at all , nor to kil any thing , nay not a chicken for our use . 79. That it stands not with Gods goodness to damn his own creatures eternally . 80. That i'ts unlawful for a Christian to be a Magistrate . 81. That man lost no more by Adams fall , then the rest of the whole creation . 82 That Christ hath not purchased eternal life for man , more then for the rest of the creation ; and that he offered up himselfe a full and perfect sacrifice ; not only for man but for all that man kept , even the whole creation . 83. None are sent to hell before the last judgment . 84. It is not the Law , but the Gospel which threatens us with Hell fire . 85. If God shew not mercy to all , he is not infinite . 86. Christians are not bound to meet one day in seven for publick worship . 87. The Saints are justified , not by Christs obedience , but by the essential righteousness of God. 88. A woman committeth not adultery , in lying with another man , if her husband be a sleep . 89. That the Saints may put away their unbeleeving wives or husbands . 90. There is no other seale but the Spirit ▪ the Sacraments are no seales at all . 91. The Magistrate may not put to death a murtherer , being a member of the Church , till first he be cast out of the Church . 92. The promises belong to sinners , as sinners , and not as repenting sinners . 93. Apocrypha books are canonical Scripture . 94. To use set forms of prayer , even the Lords prayer , is Idolatry , 95. Bells , Churches , and Church-yards , preaching in Pulpits , in Gowns , by an hour-glasse , the names of our months and days are all idolatry , 96. That the Apostles Creed is to be rejected as erroneous ; 97. That there ought to be no other laws among Christians , but the judicial Law of Moses , and that the Magistrate hath no legislative power at all . 98. That all Learning , Schools , Universities , Arts , Degrees are to be rejected as pernicious . 99. That Angels and Devils are not substances , but meer qualities ; and that mens soules are but terrestrial vapours , perishing with the bodies . 100. That some in this life are perfect without all sin , and need not pray for pardon . 101. That in God there is some composition , and corporiety , and mutability also . 102. That Christ took not his flesh of the Virgin Mary , but that his body was created without all consanguinity with the first Adam . 103. That God doth personally subsist in every creature . 104. That the world is eternal . 105. That the Lords Supper may be celebrated in Inns rather then Churches , and that in the end of a feast . 106. That the Devils have no sinne . But I will leave these Divels , though I could mention many more ; but that it delights not my selfe , nor can it the Reader , to be raking in such filthy mire and dirt . These are some of the poysonous weeds , which have ( too much of late ) infested our English Garden ; I mean the Church , once admired ( both at home and abroad ) for the beauty of her Doctrine and Disciplin , and envied of none but ignorants , or men of perverse minds . The Poet bewailing the ruins of Troy , said [ Seges ubi Troi a fuit ] Corn grows where Troy stood , but I may sadly complain , that in stead of corn , that is , sound and wholsom doctrine , which should be the food of our souls ; now grows Tares and Weeds , that choak the good word with which we were formerly fed , and might have been , unto a life of glory everlasting , if we had therein abode . But least I should bring thee into danger by giving thee onely a fight of these Rocks and Precepices , to prevent that , I shall commend to thy serious perusal Master Wollebius his Abridgement of Christian Divinity , which for the good of my country men I Englished , Enlarged , and cleared in obscure places , and have now fitted for a second impression . A book worthy to be written in Letters of gold , and imprinted in the heart of every good Christian ; The knowledge therein contained ( by prayer , and through the assistance of Gods spirit ) will root and establish the in every good word and work , to the comming of our Lord and Saviour Jesus Christ ; which God of his infini●e mercy grant . The Contents of the Thirteenth Section . The Doctrine of the Church of Rome concerning the Scriptures . 2. Their tenets concerning predestination , the Image of God , original and actual sin , and free will. 3. Their opinions concerning the Law of God , concerning Christ , Faith , Iustification , and good works . 4. Their Tenets concerning pennance , fasting , prayer , and almes . 5. Their opinions concerning the Sacraments , and Ceremonies used in those controverted . 6. What they believe concerning the Saints in Heaven . 7. Their Doctrine concerning the Church . 8. What they hold concerning Monks , Magistrates , and Purgatory . 9. Wherein the outward worship of the Church of Rome consisteth , and first part of their Masse . 10. Their dedication of Churches , and what observable thereupon . 11. Their Consecration of Altars &c. 12. The Degrees of Ecclesiasticall persons in the Church of Rome . Their sacred orders , office of the Bishop , and what colours held Sacred . 13. Wherein the other parts of the Masse consisteth . 14. In what else their outward worship doth consist . 15. Wherein consisteth the seventh part of their worship , and of their holy days . 16. What be their other holy-days which they observe , canonical hours and processions . 17. Wherein the eighth part of their worship consisteth , their ornaments and Vtensils used in Churches dedicated to Christ and the Saints , their office performed to the dead . SECT . XIII . Quest. 1. WHat is the Doctrine of the Church of Rome at this day , and first of the Scriptures ? A. Though they maintain the same Scriptures with us , the same Commandments , the Lords Prayer , and the three Creeds , of the Apostles , of Nice , and of Athanasius , yet in many points they differ from other Churches , which briefly are these . 1. They hold that Apocrythal Books are for regulating our faith and manners , of equal authority with the Canonical Scripture ; such are Iudith , Tobias , third and fourth of Esdras , the Book of Wisdom , Ecclesiasticus , Baruch , the Epistle of Ieremie , the thirteenth and fourteenth Chapters of Daniel , the Books of Macchab●es , and that part of Hester , which is from the tenth verse of the third Chapter . 2. They preferr the vulgar Latine Edition to the Hebrew and Greek Texts . 3. They hold that there is no necessity to translate the Scripture into Vulgar languages . 4. That the Scripture is not to be read of Lay-people , except of such as are discreet , judicious , and learned , and are authorised by the Ordinary . 5. That the Masse is not to be celebrated in the Vulgar tongue . 6. That the sense and interpretation of the Scripture depends upon the Churches approbation . 7. That the Scriptures by reason of their difficulty and obscurity , are not fit to be read by the Laity , or to be judges of controversies . 8. That the Scriptures have four different senses ; namely the Literal , Allegorical , Tropological , and Anag●gical ; which are to be expounded according to traditions written and unwritten , according to the practise of the Church , the consent of Fathers , and interpretation of Councels confirmed by the Pope . 9. That the Scriptures are not of absolute necessity for the being of a Church , seeing there was a Church from Adam to Moses , for the space of two thousand years , without any Scripture , being onely guided and instructed by traditions , without which the Scriptures are not perfect , as not containing all Doctrines necessary to salvation . Q. 2. What are their Tenets concerning predestination , the Image of God , Original sin , and Actual , and Free-will ? A. 1. They hold election mutable , because the Elect may totally fall from faith and righteousnesse . 2. That sin foreseen , was the cause of reprobation , in respect of the positive act of condemnation ; and some of them hold that foreseen works were the cause of election . 3. concerning the Image of God , they hold that it consisteth most in charity , and that this is , Gratia gratum faciens , Grace which makes us acceptable , and that it is a habit infused ; whereas they say , that Gratia gratis data , is the gift of Miracles . 4. That man in the state of innocency , did not stand in need of any special assistance , by which he might be excited to good workes . 5. That original sin is not in the understanding and will , but in the inferiour part of the soul onely , which they call the flesh ; that concupiscence and ignorance are onely infirmities , and remainders of original sin . That the Virgin Mary was without original sin . That Infants dying in original sin onely , are punished with the paine of losse , not with the paine of sense . That original fin is taken away by baptisme , and that in the regenerate it is remitted , and not imputed , or to be called a sin , but onely as it is the cause and punishment of sin ; that some actual sins are of their own nature veniall , and some mortal . That the sin against the holy Ghost is pardonable . 6. They hold that in free-will is required , not onely a liberty from coaction , but also from necessity ; that an unregenerate man , can by his own strength , without Gods special help , perform some moral good , in which there may be no sin found . That an unregenerate man hath freedom of will in matters of salvation , though not without the help of grace , so that he may hinder or further his conversion , and may by his natural power cooperate with grace . Q. 3. What are their opinions , concerning the Law of God , concerning Christ , faith , justification , and good works ? A. 1. They divide the two Tables so , that they make but three commandements in the first , and seven in the second ; making one commandement of the first two , and two of the last . They hold that Idols and Images are not the same , and that the Images of Christ , and of the Saints may be worshipped without Idolatry . That equivocation may be used in some cases , and an officious lye . 2. Concerning Christ they hold that he was not ignorant of any thing , and that he did not attain to knowledge by learning : That he descended truly into Hell , in respect of his soul , and there preached to the Fathers in prison , and delivered them from their Limbus , so that they had nor as yet entered into Heaven , till Christ by his death had opened the gates thereof , which Adam shut by his sin : That Christ did merit by his sufferings , not onely for us , but also for himself that glory which he enjoyes after his Ascension : 3. Concerning faith , they say that Historical , miraculous , and saving faith are one and the same ; that the special application of the promises of grace belongs not to faith , but to presumption ; That faith hath its residence onely in the intellect , and not in the will. That faith is an assent , rather then knowledge : That justifying faith may be totally lost in the regenerate ; That true faith may be without charity : That we are not justified by faith alone : That man by the natural strength of free-will , can prepare himself for future justification , being assisted by the holy Spirit . In his preparation are contained these acts ; namely , Fear , Hope , Love , Repentance , a purpose to receive the Sacrament , a resolvtion to live a new life , and to observe Gods Commandements . 4. Concerning justification , they say , that the first is when a sinner of a wicked man is made good , which is by remission of sins , and infusion of inherent righteousnesse . The second justification is , when a just man becomes more just , and this is in doing of good works , by the merit of which , he can make himself more just . They say Christ is the meritorious cause of our justification , but the formal cause is either intrinsecal , and that is the habit of infused grace ; or extrinsecal , to wit , the righteousnesse of Christ ; or actual , which are our good workes ; so that here is a threefold formal cause : they teach that justification consisteth not in the bare remission of sins , but also in the inward renovation of the mind . That we are not onely justified , but also saved by good works , as efficient causes . 5. Concerning good works , they teach that the good works of just men are absolutely just , and in a manner perfect ; that a just man may fulfil the Law ; that a man is justified by works , not in the first , but second justification ; yet not without the assistance of grace . 〈…〉 unregenerate man by the works of repentance may merit the grace of justification ex congruo , as doing works agreeing to the law of God ; that they who are justified by the first justification , do merit life eternal by their works ex condigno . Q. 4. What are their Tenets concerning pennance , fasting , prayer , and almes ? A. They teach that faith is no part of pennance ; That repentance may be totally lost : That the parts thereof are not mortification , and vivification , but confession , contrition , and satisfaction . That pennance is a Sacrament , that contrition is to be ascribed partly to grace , partly to free-will . That it is necessary to justification , and the cause of remission of sins , and that by it all sins are pardonable . That a●ricular confession to the Priest is necessary to reconcile us to God. That a sinner before baptism is received into grace without his own satisfaction , onely by the satisfaction of Christ , but after baptisme , he must make satisfaction himself . That after the fault is forgiven , there remaines often times the guilt of temporary punishment either here or in purgatory , which must make satisfaction ; that the punishments of purgatory may be redeemed by fasting , prayers ; almes , &c. 2. Concerning fasting , They hold it a sin , and deserving death , to eat of meats prohibited by the Church . That fasting consisteth onely in abstinence from meat , not from drink . That the times of fasting , chiefly Lent , are of Apostolical institution . That fasti●g is satisfactory and meritorious . That the tradition of the Church in such indifferent things , obligeth the conscience . 3. Concerning prayer , They say that it is meritorious , that the Canonical hours of prayer should be observed , that they are to be said or sung in Latine by the Clergy and Monks . That the titles given to the Virgin Mary are true and holy . That to prayer in the Quite ought to be joyned singing , Organs , Trumpets , and other musical instruments . 4. Concerning almes , They hold that the giving thereof is meritorious . That there is not onely a corporal , but also spiritual almes ▪ consisting in comforting , counselling , teaching , &c. That almes may be raised of ill gotten goods , and filthy lucre , as of Whore-houses , &c. Q. 5. What opinions do they hold concerning the Sacraments ? A. They teach that the efficacy of the Sacraments depends upon the intention of the giver . That the Sacraments are not seals to confirm the promises of grace . That grace is contained in , and conferred by the Sacraments ex opere operato , and that the receivers thereof , by their justifying vertue are saved : That three Sacraments , namely , Baptisme , Confirmation , and Order , do imprint an indelible character , form , or figure , in the very substance of the soul ; the caracter of Baptisme is Passive , making a man capable of all other Sacraments ; that of Order is Active ; that of Confirmation is partly Active , partly Passive . That there are seven Sacraments of the New Testament . That all the Ceremonies used by them in the Sacraments are necessary . 2. Concerning Baptisme , They say that Lay-men and Women in case of necessity , may Baptise . That the Baptisme of Iohn was not the same with that of Christ , nor had the same efficacy , and that after Iohns Baptisme , it was necessary to receive Christs Baptisme . That to Water in Baptisme should be added Oyle , Spittle , Salt , &c. The signe of the Crosse , Exorcisme , Exsufflation , a White Garment , &c. That Baptized Infants have , if not Actual , yet Habitual Faith infused into them . That Infants cannot be saved without Baptisme ; that Baptisme began to be absolutly necessary on the day of Pentecost . That it totally abolisheth original sin . 3. Concerning the Eucharist , They say , that onely unleavened bread is to be used . That Christ by way of Concomitance is wh●lly in the Bread ; that is , his Body , Blood , Soul , Divinity , &c. That the whole Essence of the Sacrament is in the Bread alone . That there is no necessity to communicate under both kinds . That the Wine ought necessarily to be mixed with Water . That the Priest may participate alone . That the Eucharist is profitable for the dead . That the Bread should be dipt into the Wine , that it should be elevated , carried in Procession , adored , &c. That there is no trope in these words , This is my body , &c. That Christs Body is not onely really , but substantially in the Sacrament . That it may be at one time in many places . That the Bread is transubstantiated into Christs body . That the form of consecration consisteth in these words , This is my body . That the Mas●e is a Propitiatory Sacrifice for the quick and the dead . 4. Concerning Confirmation , Pennance , Extream Vnction , Orders , and Matrimony . They teach that these are Sacraments properly so called : that there is vertue in Extream Vnction , either to cure the body , or to do away the remainders of sin ; for this cause they anoint 6. parts of the body , to wit the Eyes , Ears , Mouth , Hands , Reins , and Feet . That Ordination is a Sacrament , as well in Deacons , Sub-Deacons , Acoluthi , Exorcists , Readers and Door-Keepers , as in Priests . Q. 6. What Ceremonies do they use in the five controverted Sacraments ? A. In confirmation the Bishop anointeth the childs forehead with chrisme , making the signe of the Crosse thereon , and saying ; I signe thee with the signe of the Crosse , and confirme thee with the chrisme of salvation , in the Name of the Father &c. Then he strikes him on the cheeke , to shew he must not refuse to suffer for Christ. In Pennance , the Bishop goeth to the Church door where the Penitents lie prostrate on the ground , saying : Children come to me , and I will teach you the feare of the Lord. Then he kneeleth and prayeth for them ; and having used some words of admonition , he brings them into the Church ; this is done on the day of the Lords Supper , that they might be partakers thereof ; all the Church doors are then opened to shew that all people have accesse to Christ. The Penitents being received into the Church , cut their Haire and Beards , and lay aside their penitentiall garments , and put on clean cloathes , after the example of Ioseph when he was delivered out of pris●n . This casting off their old cloathes puts them in minde of putting off the old man. In Extream Vnction the Priest first besprinkleth the sick person , and the whole roome with holy water ; then he anointeth the organs of the five senses , because by them sin infecteth the soul ; the reines also and feet are anointed to expiate the sins that are in the concupiscible and motive faculties . They onely must be anointed of whom there is no hope of recovery . Of the Ceremonies used in Sacred Orders , we will speak hereafter . In Matrimony the Priest blesseth the married couple with prayers , and oblations if they were never married before ; but they are not to blesse the second marriage . The Woman is covered with a vaile , after the example of Rebecca ; and to shew her subjection to the man , she is united to the man by a Lace or Ribband tied in a knot , by a Ring also put on the fourth finger of the left hand , because of the veine that reacheth from thence to the heart ; signifying the mutual love that ought to be between them ; but marriages are not to be celebrated in Lent , and other times of humiliation . Q. 7. What are their Tenets concerning the Saints in Heaven ? A. They register their names in their Calendars after the Pope hath canonised them , or given a testimony of their Sanctity , and decreed honours for them ; namely publick Invocation , dedication of Altars and Temples to them , oblation of Sacrifices , celebration of Festival days , setting up of their Images , and reservation of their Reliques . The honour they give to God is called by them Latria , that of the Saints is Dulia ; but the honour which they give to Christs humanity and the Virgin Mary , is Hyperdulia . 2. They say that the Saints make intercession for us , not immediately to God , but through Christ they obtain their requests . 3. That we ought to invocate both Saints and Angels . 4. That their Images are to be worshipped ; that the Images of Christ , and of the Saints are not Idols , because Idols are representations of that which is not , and in Scripture the word Idol is spoken onely of Heathen Images ; that it is not unlawful to represent God by such Images as he hath described himself ; therefore they pain● God in the form of an old man , the Holy Ghost in the form of a Dove . That though the Images of Christ and the Apostles , are to be honoured in relation to the persons which they represent , yet we must not think there is any Divinity in them , or that they can help us ; or that we ought to aske any thing of them . 5. That the Images of Christ and the Saints should be placed in Churches , because the Images of the Cherubims were placed in Salomons Temple , and before in the Tabernacle . 6. That the Reliques of Christ and of the Saints are to be honoured , and kissed , as holy pledges of our Patrons , yet not to be adored as God , nor invocated as Saints . 7. That the true Crosse of Christ , the Nailes , the Thornes , &c. by way of of analogy , and reduction are to be worshipped with the same kind of worship or Latria that Christ is ; that the signe of the Crosse in the forehead , or in the aire , is a Sacred and venerable signe , powerful to drive away evil spirits . 8. That Pilgrimages ought to be undertaken to those holy places , where the Images and Reliques of Christ and of the Saints are kept . 9. That days should be kept holy in memory of the Saints , the observation of which is a part of divine worship . Q. 8. What is their Doctrine concerning the Church ? A. They teach that the government of the Church is Monarchical , as being the most excellent form of government . That the government of the Church was founded on the Person of Saint Peter . That Peter was Bishop of Rome , and so continued till his death . That the Pope is Peters Successor , and Christs Vicar , by whom he is made head of the Church Militant . That the Pope is not Antichrist , but that the great Antichrist shall be a particular man , of the Tribe of Dan , who shall reign in Ierusalem three years and a half , and shall be acknowleged by the Iewes as their Messiah , whom he will make believe that he is of the Tribe of Iuda , and descended of David . 2. They hold that the Pope is the supream Judge in controversies of Faith , and manners ; that his judgement is certain and infallible ; that he can erre in particular controversies of fact , depending upon mans testimony , and that he may erre as a private Doctor in questions of right , as well of faith as of manners ; but that he cannot erre , when with a General Council he makes decrees of faith , or general precepts of manners ; and that the Pope is to be obeyed , though either by himself , or by a particular Council● , he erre in some doubtful matters : but they generally now believe , that though the Pope were an Heretick , yet he cannot prescribe or define any Heretical Doctrine , to be believed by the whole Church . That the Pope hath a spiritual coactive jurisdiction in making Laws to bind the conscience , by his sole authority , without the consent of Priests or people , and that he can judge and punish the transgressors of his Laws . That as , the Apostles had their immediate authority from Christ , so the Bishops have the same immediately from the Pope . That the Pope hath a supream power over the temporal estates of Christians , to depose Kings , and dispose of their Kingdoms in order to spiritual things , and so far , as it is necessary to the salvation of souls . That it is not repugnant to Gods word , for the same man to be both a Political and Ecclesiastical Prince , seeing Melchisedech , Moses , Eli , Samuel , and the Macchabees exercised both powers . 3. They believe that the true Church of Christ is onely that Society which acknowledgeth the Pope to be head thereof , and Christs Vicar upon earth . That they which are not baptized , and the Catechumeni , are not properly and actually members of the Church , but onely in possibility . That Hereticks , Schismaticks , and excommunicate persons are not members of the Church . That reprobates are members of the militant Church , Because in Noah's Ark were unclean beasts , in the same Net are good and bad fishes , at the same Wedding-feast , many were called , but few chosen ; in the same Sheep-fold are same Goats ; in the same house are vessels of dishonour , Judas was one of the Apostles , &c. That the true Catholike Church is always visible ; for it is compared to a Mountain , to a Candle , to a City on a Hill , &c. That the true visible Church can never fail totally , Because it is built on a Rock , against which , Hell Gates cannot prevaile &c. That the true Church cannot fall into errour , Because it is the Pillar and ground of truth , &c. That the true notes of the Church are , Universality , Antiquity , Continuance , Multitude , Succession of Bishops from the Apostles Ordination , Unity in Doctrine , Unity among the members themselves , and with their head , soundnesse of doctrine , power and efficacy of doctrine holinesse of life , miracles , the light of prophesie , the testimony of her enemies , the unhappy end of those who oppresse the Church , and the temporal felicity of such as have defended her . Q. 9. What do they hold concerning Councils , Monks , Magistrates , and Purgatory ? A. They teach that Diocesan Councils are to be convocated by the Bishops ; Provincial by Arch-Bishops , National by Patriarchs or Primates , but General Councils by the Pope alone , and not by the Emperor without the Popes approbation ; except it be when the Pope is either imprisoned , or dead , or mad ; in such cases the Cardinals may call a Council . That ordinarily Bishops have the power of decisive suffrages , but by custome and priviledge ; Cardinals , Abbots , and Generals of orders , have the same power , though they be not Bishops . That in a General Council should be present all Bishops , at least of the greater Provinces , except any be excommunicate . That the Pope and the four Patriarchs , of Constantinople , Alexandria , Antioch , and Ierusalem , or their Deputies , be also present , and at least some of the greater part of Provinces . That the Pope is the supream President , and Judge of Councils . That Christians are bound to obey the decrees of Councils . That General and particular Councils confirmed by the Pope , cannot erre . That the Scripture is above Councils , as it is the infallible word of God , but in respect of interpretation it is dependent from Councils . That the Pope is above Councils , and not to be judged by any . 2. Concerning Monks , they teach that their original is of Divine right ; That their institution is grounded upon Evangelical Counsel , not precept . That Counsels are not commanded but commended to us ; that commands are of things easie to be performed , and taken out of the principles of nature ; Counsels are of things difficult , and above nature , and of things better then those of commands . By precepts we are tied to obedience , by Counsels we are left to our Free-will ; Precepts have their rewards and punishments ; but Counsels have no punishments , but great rewards : Hence arise the works of Supererogation . That children if they be come to years of puberty , may enter into a Monastery without their Parents consent , if so be their Parents need not their help . And so may Wives , without their Husbands consent . That Vowes though of things not commanded , are a part of Gods worship . That the promise made in baptisme , to renounce the Devil , the VVorld and the Flesh , is not properly a Vow . That the Vows of poverty , obedience , and continency , are lawful . That the Pope may dispense with Vows . That the habits and shaving of Monks , are of great use and antiquity . 3. Concerning Magistrates , they teach that their Laws doe no lesse bind the conscience , then Divine or Ecclesiastick Laws . That Magistrates are subject and inferiour to the Clergy in matters of Religion . That Magistrates may inflict death on Hereticks . 4. Concerning Purgatory , they say , that it is one of these four contignations or Roomes under ground ; the lowermost is hell , where the pain of losse and sence is eternal . The next above that is Purgatory , where pain of losse & sence is temporary . Above that is the Receptacle of Infants , where onely is the pain of losse eternal . The uppermost was that of the Fathers , where was onely temporal pain of losse ; now it is empty since Christs descent thither . That in Purgatory are those souls which depart hence with venial sins , or whose sins are pardoned , but not the punishment . That the suff●ages of the living are beneficial to the dead ; namely , Masses , Prayer , and satisfactory works , as almes , pilgrimages , fasts , &c. To which may be added indulgences . Q. 10. Wherein doth the outward worship of the Church Rome consist , and the first part of their Masse ? A. 1. In Churches , Church yards , Bels , Altars , Pictures , ●rucifixes , Images , Curtains , and other Church Orna●ents , as T●pestry , Candlesticks , &c. In dedication also of Churches , consecration of Altars , Anoyntings ▪ Sacraments , &c. 2. In Ministers , Ecclesiastical Orders ▪ and their Functions , such are Singers , Psalmists , Door-keepers , Lectors ; or Readers , Exorcists , Acolyths , who are to light the Tapers , and hold them whilest the Gospel is read , and to furnish wine for the Chalice , &c. Sub-Deacons , Deacons , Priests , and Bishops , &c. The office also of the Acholyths is to make Agnus Dei , of consecrated wax , mixed with chrisme destributed by the Pope in the Church . These Agni or Lambs , represent the Lamb of God , who taketh away the 〈◊〉 of the World ; for as the wax is begot of the Bee , without libidinous copulation ; so was Christ of the B. Virgin ; & as the honey is hid within the wax , so was the divinity hid under the humanity . The oyl or chrisme mixed with the wax , signifieth , that mercy and gentlenesse which was in Christ. They say that these Lambs are preservatives against lightning and tempests , by vertue of their consecration . O Catholicks , great is your faith , be it to you as you believe . 3. In the Garments or Ornaments of Bishops , Priests , and other Church Ministers ; such are the Amictus , which like the Ephod covers the head and shoulders of the Priest or Bishop ; therefore it 's called Superhumerale . Alba , or Camis●a , is the Surplice of Linnen ; the Girdle or Belt , with which the Priests loyns are girt . The Stola is worn in form of a Chain about the Priests neck , it covereth both his sides , & hangs down to the knee ; it is called Orarium , because it is the habit of Orators , that preach to , or pray for the people . Manipulus or Sudarium , or Mappula , or Phanon , ( for all these names it hath ) is a Towel or H●ndkerchieff , carried by the Minister or Priest in his left hand , or on his left arme . Casula or Cappa , or Pianon , is an upper garment which covereth all the Body , as it were a little Cottage , called in Latine Casa . These six Ornaments are common to Priests and Bishops : there be nine Ornaments peculiar to Bishops ; namely , Caligae , which are long hose , or stockings ; Sandalia , a kind of slippers or shooes ; Succinctorium a kind of girdle ; Orale a linnen vaile cast over his head ; Tunica a long coat down to the heeles , therefore called Talaris ; Dalmatica , so called from Dalmatia , the country where it was first woven , is a garment with long and large sleeves , representing the Crosse ; Chiro●hecae are white gloves of Kids skins ; Mitra is the Mytre or Ornament of the head ; Annulus is the Ring which the Bishop wears , to shew he is betrothed to Christ ; Baculus Pastoralis , is the Bishops crosier staff ; Pallium , or the Pall , is the Ornament of Arch-Bishops and Patriarchs . The Pall is not to be worn but in the Church , and in time of Masse ; yet Pope Gregory permitted it to be worn in solemn Letanies out of the Church : upon it are four red crosses , signifying the four Cardinal vertues , justice , prudence , fortitude , & temperance , which ought to be in Prelates , which vertues are not acceptable to God , but as they are sanctified by the crosse of Christ , in which onely they should glory with the Apostle ; for the Gentiles had these vertues , but knew not Christ nor his crosse . There are also in the Pall three pins or bodkins , signifying the three Christian vertues of faith , hope , and charity , without which he cannot justly claim or retain his Pall ; they may signifie also a three-fold pricking , or compunction which ought to be in Prelates . 1. Of compassion towards those that are in miserie . 2. Of care in the due and conscionable execution of their office . 3. Of feare to offend God. 4. Their worship consisteth in the Masse , where we have many ceremonies ; first the Bishop or Priest before he begins , sings five Psalmes : then he combs his head , and washeth his hands , followeth the aspersion of holy water , then is the Introi●us or singing at the Priests approaching towards the Altar ; whilest the Introitus is singing , the Priest or Bishop walketh towards the Altar between a Priest and a Deacon , before whom walketh the Sub-Deacon , carrying the Book of the Gospel shut ; before whom march two Taper bearers , and before them is carried the Censer with incense . When the Priest or Bishop comes to the Altar , he takes off his Mytre , makes confession , openeth the book and kisseth it . Over the Bishop also , a linnen cloth full of pictures is carried by four Ministers in form of a canopy . In their four solemn Processions , to wit , at Candlemas , Palme-Sunday , Easter , & Ascention day , they have crosse in banners , seven Tapers borne by seven Acolyths , seven Deacons following , then seven Priors , three Acolyths with incense , one Sub-Deacon carrying the Gospel , then the Bishop in great state , whom the people follow with the Porters , Readers , Exorcists , Singers , &c. Before the Bishop or Priest ascends the Altar , he boweth himself to the ground , and then confesseth ; and during the time of the Masse , he boweth his body eight times before the Altar . After confession and absolution , the Priest blesseth the incense , and puts it in the censer ; then he kisseth the Altar and the Book , and takes the censor from the Deacon , with which he sumeth the Altar , and then removeth to the right side of the same , and withal Kyrie Eleeson is said , not lesse then nine times in the Masse . Gloria in Excelsis is also sung , which was the Angelical Hymne at Christs Nativity ; then the Priest turning to the people , salutes them in these words ▪ The Lord be with you ; to whom the Quire answereth , And with thy Spirit . Seven times in the Masse the Priest salutes the people , but turneth to them onely five times . Then the collects or prayers are said , and after them the Epistle is read , with the face towards the Altar ; it s the Sub-Deacons office to read the Epistle ; which done , he delivers the Book ( shut to the Bishop , who layeth his hand on the Sub-Deacon ) which he kisseth . Alter the Epistle , is sung the Gradual , so called from the steps of humility , by which we ascend to Heaven ; it 's called also the Responsory , because the matter thereof answers the matter of the Epistle . Next to this , Hallelujah is sung , but from Septuagesima Sunday till Easter , in stead of Hallelujah , the Tractus is sung , so called a Trabend● , because it is sung with a long drawing tone , as containing the mournful condition of man in this life , as Hallelujah is the joyful song of Heaven . After Hallelujah , is sung the prose which by them is called Sequentia , it is a song of exaltation . This done , the Priest removeth from the right to the left side of the Altar , whence the Deacon takes the Gospel , and ascends into a high place , where he reads it , with his face to the North ; the crosse , the censer , and two lights are carried before the Gospel , which is laid upon a chshion , to shew the yoak of Christ is easie ; at the reading of it , all stand up , and crosse themselves , and give glory to God. After this the Creed is rehearsed , and the Sermon followeth , which concludeth the first part of the Masse . Q. 11. What is their manner if dedicating Churches ? A. In the Church to be dedicated or consecrated , are painted twelve Crosses on the walls , before which burne twelve Tapers . The Bishop in his Pontificalls with his Clergy ; and the people come to the Church door being shut , where he prayeth , and then besprinkleth the walls with holy water , whilest the Clergy and people goe singing about the Church . The holy water is sprinkled out of a bundle of Hysope . Then the Bishop with his whole Traine returning to the Church-porch prayeth again , and with his crosier staffe knocketh the door thrice , saying these words : Lift up your heads O ye Gates , and be ye lift up ye everlasting doors , and the King of glory shall come in . Of whom the Deacon within the Church asketh , Who is the King of glory ? to whom the Bishop answereth : The Lord strong and mighty , the Lord mighty in Battell . Then the door is opened , the Bishop with three of his servants entereth , the rest remain without ; after-the Bishop hath wished peace three times to that house , the door is shut again , and he on his knees before the Altar prayeth , whilest the Clergy without sings the Letanie , and the Priests carry on their shoulders a Chest , or Coffin , containing the Reliques of that Saint to whom the Church is dedicated . The Altar with all belonging to it are sanctified , the walls with certain letters are painted ; Salt , Water , Ashes and Wine are exorcized , and mingled together , into which he dipps his thumb , and makes the signe of the Crosse on the Altar , Walls and Pavement . Then he offers incense , and blesseth the Church in the Name of the Father , Son , and Holy Ghost ; this being done , the Bishop before the Church door preacheth to the people concerning the anniversary dedication of that Church , of honour due to the Clergy , of tenths also and obl●tions . After Sermon all are admitted into the Church singing . The twelve Lights and twelve Crosses , do signifie the Doctrine of the twelve Apostles which shineth in the Church , by which they preached the Crosse of Christ : The Bishop representeth Christ making intercession for his Church , and by the Staffe of his word knocking at the door of our hearts . His compassing the Church three times , and his three times knocking at the door , signifie his three fold power , in Heaven , Earth ; and Hell. And his threefold right or interest he hath in us , to wit , by Creation , by Redemption , and by the gift of life eternal promised to us . The making of Greeke and Latine Letters with a Crosse on the Pavement with ashes , shew that the Gentiles are made partakers of the Crosse of Christ , but not the Jewes ; besides that the rudiments and alphabet of Christianity must be taught to the weaker sort ; the Oyle , Salt , Water , Ashes , and VVine which are used in the dedication , have mystical significations . The VVater and VVine represent the two Sacraments of Baptisme and the Eucharist . Oyle sheweth our spiritual unction ; Salt that wisdome which should be in us ; Ashes our mortification ; Hysop our purity and sanctification ; and the Incense our prayers . Q. 12. What else is Observable in the dedication of Churches ? A. 1. They hold that no Church is to be dedicated till it be endowed ; for he that buildeth a Church , is , or should be like a Husband that marrieth a Maid , on whom he ought to bestow a joynter . 2. That the Feast of dedication which from the Greeke , they call Encaenia , ought to be kept every year ; for so it was kept among the Jewes , which if it had been unlawful , Christ would not have honoured it with his presence . 3. They say that the dedication of Churches is a terror to evil spirits , and incitment to devotion and reverence ; a meanes to move God to hear our prayers the sooner ; a testimony of our zeal , that Christians are not in this point inferiour to Jewes and Gentiles , who would not presume to make use of their Temples for prayer , and sacrifice , till first by their Priests they had consecrated and dedicated them to their Deities . 4. That what is in the dedication of Churches visibly acted , ought to be in us invisibly effected , namely , that if Churches be holy , we should not be profane ; shall they be consecrated to the service of God , and not we ? shall their Churches be filled with hallowed Images , and our souls defiled with unhallowed imaginations ? shall the Church be called the house of prayer , and our bodies ( which ought to be the Temples of the Holy Ghost ) denns of Theeves ? we are lively stones , but those of Churches are dead ; we are capable of grace and holinesse , so are not Churches ; for it is confessed on all sides , that Temples by consecration are not made capable of actual holinesse , but onely made more fit for divine service . Is it not a great shame that in their Churches lights continually shine : and in the Temples of the holy Ghost , there is nothing but darknesse ? That they should burne incense on their Altars : and we be quite destitute of Zeale and Devotion in our hearts ? They make use of outward unction , but we use neither the outward unction of the Church , not the inward of the spirit ? VVhen we see them make use of Salt and Holy VVater , we should be careful to have salt within us , and that water of the spirit , without which we cannot be regenerated . 5. They teach that Churches may be rededicated if they are burned down or fallen down , and built again ; or if it be doubtful whither they have been consecrated heretofore ; but if they be polluted by adultery , or such like uncleannesse , they are only to be purified with holy water . 6. That Churches must not be consecrated without Masse , and the Reliques of some Saint , and that onely by the Pope or a Bishop , not by a Priest or any inferiour order ; and that gifts or presents which they call Anathemata , be given to the new Church ; after the example of Constantine the Great , who endowed with rich presents and ornaments the Church which he built at Ierusalem to the honour of our Saviour . Q. 13. How doe they Dedicate or Consecrate their Altars ? A. The Bishop having blessed the water , makes with the same four Crosses on the four Hornes of the Altar , to shew that the Crosse of Christ is preached in all the four corners of the earth . Then he goeth about the Altar seven times , and besprinkleth it seven times with holy water and hysop ; this is to signifie the seven gifts of the Holy Ghost , and the seven-fold shedding of Christs Blood ; to wit , 1. VVhen he was circumcised . 2. When he sweat blood in the Garden . 3. When he was scourged . 4. When he was crowned with thorns . 5. When his hands . 6. When his feet were nailed to the Crosse. & 7. When his side was lanced . The Bishop also makes a Crosse in the middle of the Altar , to shew that Christ was crucified in the middest of the earth ; for so Ierusalem is seated . At this consecration is used not onely water , but salt also , wine , and ashes , to represent four things necessary for Christianity ; namely , Purity , Wisdom , Spiritual joy , and Humility . The Altar must not be of wood , or any other materiall , but of stone ; to represent Christ the Rock on which the Church is built , the Corner Stone , which the builders refused , the stone of offence at which the Jewes stumbled , and the little stone cut out of the mountain without hands ; this stone Altar is anointed with oyle and chrisme , so was Christ with the graces of the spirit , and the oyle of gladnesse above his fellowes . This anointing also of the stone Altar , is in initation of Iacobi anointing the stone on which he sleept . So the remainder of the holy water is poured out at the foot of the Altar , because the Priests of old used to pour out the blood of the Sacrifice at the foot of their Altar . The holy Reliques are layed up in a Coffin with three graines of incense , as the Manna of old was layd up in the Ark ; our hearts should be the Coffins in which the vertuous lives of the Saints with faith in the Trinity , or with the three Cardinal vertues , Faith , Hope , and Charity , should be carefully kept . These Reliques are layed under the Altar ; because Revel . 6. the souls of these who suffered for Christ were seen by Saint Iohn under the Altar . It is also to be observed that as the Altar is besprinkled with water , so it is anointed in five places with oyle , and then with chrisme , to signifie the five wounds of Christ which did smell more fragrantly than any Balsame , and by which we are healed ; the five sences also are hereby signified , which ought to be sanctified . After unction , incense is burned , to shew that prayers and supplication follow sanctification , At last after the Altar , and all that belong to it are hallowed , the Altar is covered with white , Masse is said , and Tapers lighted ; to shew that our holinesse and devotion must be accompanied with good works , which must shine before men here , if we would shine like stars in the Firmament hereafter . Q. 14. What else do they consecrate besides Temples and Altars . A. Besides these they consecrate all the ornaments of the Altar ; the Patinae , for making the body of Christ ; the Corporal for the covering thereof ; the Chalice for the blood ; the Linnen with which the Altar is covered ; the Eucharistial or Pix where Christs body is kept , representing Christs sepulchre ; the Censer , Incense , and Capsae , that is Chests or Coffins wherein the bones of the Saints are kept . They consecrate also their Crosses and Images , and Easter Tapers , their Fonts , First-fruits , holy Water , Salt , Church-yards , Bells , &c. Every one of which have their peculiar prayers ; besides , washing , crossing , anointing incense , &c. They hold that Bells succeeded the Jewish Trumpets ; by which we are awaked , and admonished to put on the armour of God , to fortifie our selves with prayer against our spiritual enemies . Bells are more durable then Trumptes , and their sound louder , by which is signified that the preaching of the Gospel exceedeth that of the Law , both in continuance and efficacy . Bells have clappers , and Preacher● have tongues ; it is a shame that the one should be vocal , and not the other ; how is that congregation served , which hath sounding Bells , and dumb Preachers ? or that which hath sounding brass , and tinckling cymbal for their Preachers ; such as have clappers , but no hands ; good words , but no good works ; which preach to others , and are cast away themselves ; like Bels , they call upon others to hear Sermons , but are not thereby bettered or edified themselves . In the Roman Church they baptize their Bells and give them names , for this alledging the example of Iacob , who gave the name of Bethel to Luz , the place where he had the vision of the Ladder . Their Bells seldom are heard in Lent , and three days before Easter are quite silent , to shew the sadnesse of that time . Church yards in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Dormitories ( because our bodies sleep there till the resurrection ) are consecrated with crosses , holy Water , fumigation and prayers , as the Churches are ; they be also as well as Churches , Sanctuaries , and places of refuge ; none must be buried here , but Christians who have been baptized ; such as die without baptisme , or without repentance after murther , adultery , selfe-homicide , or any other grievous sin , though baptized , must not be buried there . In the Church-yard are set up five crosses , one whereof stands in the middle ; before each of them are placed three burning Tapers , fifteen in all ; the Bishop beginning at the middle crosse , maketh a speech , then prayeth , and puts the three Tapers on the top of the crosse : the like he doth to all the rest , and in the interim the Letany is sung , and each crosse be sprinkled with holy Water and fumed with incense . Q. 15. What degrees of Ecclesiastical persons are there in the Church of Rome ? A. They divide their Church offices into dignities and orders ; their dignities are these ; the Pope , Patriarch , Primate , Arch-Bishop or Metropolitan ; Bishop , Arch-Presbyter , Arch-Deacon and Provost or Praepositus . For the Quire there are the Dean , Sub-Dean , Praecentor , Succentor , Treasurer , &c. The Popes Senators or Counsellors , are named Cardinals from Cardo the hindge of a door , because on them , as the door on its hindges , all weighty affairs of the Church are turned . Their orders be seven , to wit , Door-keepers , Readers , Exorcists , Acolyths , or Taper-bearers , Sub-Deacons , Deacons , and Priests . These three also are only sacred orders ; the other four are not . The door-keeper is first instructed in his office by the Arch-Deacon , who presents him to the Bishop , and he ordains him , delivering to him from the Altar the keys of the Church , and saying , So●do and so live as tho● were to give account to God of the things locked up by these keyes ▪ The Lecturers or Readers office is to pronounce and read clearly and distinctly the Lessons appointed to be read in the Church ; none must exercise this function , but he who is ordained by the Bishop , who in the presence of the people delivers the book to him , in which he 〈◊〉 to read , saying , Take and read the word of God ; if thou at faithful in thine office , thou shalt have a share with them who dispense the same word . The Exo●cist is he ●ho calling on the name of Jesus , by that name doth ●djure the unclean spirit to depart out of the possessed , on whom he laieth his hands . When the Exorcist is ordained , he receiveth the book of adjurations from the Bishop , saying , Take and learn these by heart , a●d receive power to lay thy ●ands on the possessed ; whether he be baptised or a Catechumenus as yet . The Acolyths or Taper-bearers are they who carry the lights whilest the Gospel is reading , or the sacrifice is offered , to represent Christ the true light of the world ; and to shew the spiritual light of knowledge , which should be in us . Their office also is to provide vessels for the Eucharist . The Bishop doth instruct them in their function when he ordaines them , and then the Arch-Deacon delivereth to them a candlestick with a wax light in it , and an empty tankard , to shew their office is to provide lights and vessels for divine ser●ice . These be the lesser orders , which are not sacred ; and which they teach Christ himself did exer●ise ; for he performed the Porter or Door-keepers office , when he whipped the money-changers out of the Temple . The Readers-office , when he took up the book and read that passage in Isaiah , The Spirit of the Lord is upon me , &c. The Exorcists office , when he cast seven Devils out of Mary Magdalen . The Acoyths office when he said , I am the light of the world ; 〈◊〉 that followeth me walketh not in darknesse , &c. Q. 16. Which be their sacred orders ? A. These are three ; the first is the Sub-Deacon whose ●ffice is to read the Epistle , to receive the peoples oblations , and to bring them to the Deacon ; to carry also the Patin and Chalice to the Altar ; to hold the Bason whilest the Bishop , Priest , or Deacon washeth their hands before the Altar , to wash also the Altar linnen . When the Bishop ordains him , he delivers into his hand the empty Patin and Chalice , saying ; See whose ministration this is , which is delivered to thee . From the Arch-Deacon he receiveth then the Tankard with Wine and water , and the Towell . He wears a Surplesse and Belt , as the four former orders do . His Coat is girt to him , and he holds a handkerchef , or towel . They say that Christ performed the Sub-Deacons office when he turned water into wine in Cana , and when after Supper he poured water in to a Bason , and washed his Disciples feet . Their second Sacred order is the Deacon , or Minister , whose office is to preach to the people , and to serve o● assist the Priest at the Sacraments ; to cover the Altar , to lay the oblations thereon , to read the Gospel , and the Epistle also in the Sub-Deacons absence ; in Processions to carry the Crosse , to say the Let●nies ; to rehearse the names of those who are to be ordained and baptized , and to name the holy days &c. They must not administer the Sacraments , but in case of necessity , and by permission of the Bishop , or Priest ; nor must they without leave sit in the presence of a Priest. VVhen the Deacon is ordained , the Bishop alone layeth his hands on him , and blesseth him , and delivers ( using certain words ) the Book of the Gospel and the Stola to him . VVhen he reads the Gospel the Acolyths hold two Tapers before him ; not to illuminate the aire , by day , but to shew what joy and Spiritual illumination we have by the Gospel . The Censer also with the Incense is carried , not onely to represent Christ , in the sweet smell of whose Sacrifice the Father is well pleased ; but also to she● Preachers that their prayers must like Incense ascend before God , and that the good fame of their life and Doctrine , must be like the fume of Incense smelling sweetly among all men . The Deacon also reads the Gospel in a high place , that it may be heard the better ; and to shew that it ought not to be preache● in corners , but as Christ saith , on the house topps ; this is also in imitation of Christ , who when he would reach his Disciples went up into an high mountain . The Gospel is read with the Deacons face against the North , that the frosen and cold hearts of the Northern Nations , might be warmed and melted by the comfortable heat of this bright Sun of the Gospel . When the Deacon salutes the people , he signes himself with the ●rosse on the forehead , to shew , he is not ashamed of the Crosse of Christ ; and likeways on the breast , to put us in minde that we should be ready to crucifie our affections with Christ. At the reading of the Gospel all stand up bare-headed , to shew their reverence ; Swords and Staves are laid aside , to shew their peacable mindes , and the Book is kissed , to declare by this their love and affection to the Gospel . They say that Christ performed the Deacons part when he preached and prayed for his Apostles . Their third and highest Sacred order is Priest-hood ; when the Priest is ordained , the Bishop with some other Priests lay their hands on his head , and anoint his hands with oyle , to signifie that not onely must the Priest have his head stuffed with knowledge , but his hands must be supple and ready to do good workes ; the Bishop also delivers into his hand the Chalice with the VVine , and the Patin with the hoaft saying , Receive power to say Masse for the quick and dead , and to offer Sacrifice to God in the name of the Lord. Then the 〈◊〉 kisseth the Priest , to shew he is his equal in respect of order ; whereas , the Deacon and Sub-Deacon kisse the Bishops hand , to shew they are of an inferiour order . The Priest must not say Masse , till he first have washed , and confessed if he be guilty of any deadly sin , and have put on first the Amictus , which like a vaile covers his head and shoulders , to shew how Christs Divinity was vailed by his humanity : 2● the Alba or Talaris , because it reacheth to the heeles , in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which by its whitenesse signifieth innocency , and by its length perseverance , two vertues fit for Priests . 3. The Girdle or Belt about their loynes , to shew the subduing of their concupiscence . 4. The Stola or Orarium about the neck , and hanging crosse-way on the breast , signifie that the Priest most undergo the yoak of Christ , and still meditate on his Crosse. 5. The Mappula or Manipulus , which is a Towell or Handkerchief , for wiping away the sweat from their faces , and moysture from their eyes , representing also the purity that ought to be in the Priests lives . 6. The Casula over all the other garments , signifying charity which is above all vertues . Christ exercised the Priests office when he administred the Eucharist , when he offered the Propitiatory Sacrifice of his body on the Altar of the Crosse , and yet whilest he is making intercession for us in heaven . Q. 17. Wherein consisteth the office of the Bishop ? A. Under this name are comprehended Popes , Patriarchs , Primats , Metropolitans , Arch-Bishops and Bishops . Some will have the Bishop to be a particular order ; but indeed the order of Priest and Bishop is all one , in respect of catechising , baptising , preaching , administring the Eucharist , binding and loosing . The Bishop then is an office of dignity , not of order ; he hath nine priviledges above the Priest , namely , of Ordination , Benediction of Nuns , consecration of Bishops , and imposing hands on them , Dedication of Churches , Degradation , holding of Synods , making of Chrisme , hallowing of Cloathes and Vessells . Because Bishops are Superintendents and Overseers , therefore they have the highest Seat in the Church ; they are consecrated on the Lords day only , and at the third hour , because then the holy Ghost descended on the Apostles , to whom Bishops have succeeded . At the Bishops consecation , there must be present at least three , to wit two Bishops , and the Metropolitan ; that the gifts of the Spirit may not seem to be give● by stealth and in corners ; in this they follow the example of Saint Iames ; who was made Bishop of Ierusalem by Peter , Iames and Iehn . In the Bishops consecration two hold the Bible over his head , one pouring the benediction on him , and the rest laying their hands on his head . By this Ceremony is signified not onely the conferring of the gifts of the spirit , but also the knowledge which the Bishop must have of the Gospel , and the care he must undergoe to support it . On the Saturday in the evening he is examined concerning his former life , and the Trinity is three times called upon for a blessing . The next morning he is examined concerning his future conversation and faith ; and then his head and hands are annointed , and the Mytre is set on his head , the Staffe also and Ring are given him . The Priest is annointed with oyl , but the Bishop with chrism , that is , Oyl and Balsome , to shew that the higher he is in dignity , the more fragrant must his fame and conversation be . He must excel in knowledge and good works , represented by the annointing of his head and hands . Christ performed the Bishops office , when he lifted up his hands , and blessed his Apostles ; saying , Receive the holy Ghost ; whose sins you forgive , they are forgiven , &c. Q. 18. What colours do they hold sacred in the Church of Rome ? A. Four ; namely White , Red , Black , and Green ; White is worn in the festivities of Saints , Confessors , and Virgins , if they be not Martyrs , to shew their integrity , and innocency ; In festivities also of Angels , because of their brightnesse , in the feast of the Virgin Mary , of All Saints , ( yet some then wear red ) of Iohn Baptists Nativity , of Saint Pauls Conversion , of Saint Peters Chair ; also from the Vigil of Christs Nativity , to the eighth day of Epiphany , except there be some Martyrs days between . On Christs Nativity , on the feast of Iohn the Evangelist , on the Epiphany , because of the Star tha● appeared to the wise men , on the day of the Lords supper , because then the chrisme is consecrated ; on the holy Sabbath till the eighth day of the Ascension ; on the Resurrection , because of the Angel that appeared in white ; on the Ascension day because of the bright cloud that carried up Christ to Heaven , and the two Angels then in white ; on the feast of dedication , because the Church is Christs Spouse , which ought to be innocent and immaculate . The Red colour is used in the Solemnities of the Apostles , Evangelists , and Martyrs , for they shed their blood for Christ ; in the Festivity of the Crosse , also in Pentecost week , because the holy Ghost appeared in fire : in some places white is worn on the Festivities of the Martyrs , because it is said Cant. 5. My beloved is white and red . VVhite in his Confessors and Virgins , Red in his Martyrs ; these are the Roses and Lillies of the Valley . Black is worn upon Good Friday , on all fasting days , on the Rogation days , in Masses for the dead from Advent till the Nativity , and from Septuagesima till Easter Eve ; on Innocents day some wear black , because of the mourning in Rama ; some red , because of the blood of those young Martyrs . Green which is made up of the three former colours , white , red and black , is used between the 8. of Epiphany and Septuagesima ; likewise between Pentecost and Advent ; but in the City of Rome the violet colour is worn sometimes in stead of black and red . Q. 19. Wherein consisteth the other parts of the Masse ? A. The second part begins with the offertory which is sung , and so called from the Priests offering of the Hoast to God the Father , and the peoples offering of their gifts to the Priest. Then the Priest before he offereth the immaculate Hoast , washeth his hands the second time ; in the interim the Deacon casteth over the Altar a fair linnen cloth , called Corporale , because it covers Christs body , and represents his Church the mystical body ; it 's called also Palla , from palliating or covering the mystery above named . There is also another Palla or Corporal , with which the Chalice is covered . Then the Deacon presenteth the Patina with the round Hoast on it , to the Priest or Bishop ; the Deacon alone can offer the Chalice , but the Priest consecrates it ; who also mixeth the Wine and VVater in the Chalice , which the Deacon cannot doe ; the Priest poureth out a little on the ground , to shew that out of Christs side , water and blood issued out , and fell on the ground . The water is blessed by the Priest when it is mixed , but not the wine , because the wine represents Christ , who needs no blessing ; the Hoast is so placed on the Altar , that it stands between the Chalice and the Priest , to shew that Christ is the Mediator between God , ( who is represented by the Priest ) and the People , which the water in the Chalice resembleth . Then the Priest fumeth the Altar and the Sacrifice three times over , in manner of a crosse , to shew Maries three-fold devotion in annointing Christs feet , then his head , and at last her intention to annoint his whole body ; then the Priest boweth himself , kisseth the Altar and prayeth , but softly to himselfe ; this prayer is called secreta , and secretella ; but though it be said in silence , yet the close of it is uttered with a loud voice , per omnia saecula saeculorum : then follows the Praefatio , which begins with thanksgiving , and ends with the confession of Gods majesty ; the minds of the people are prepared with these words , Lift up your hearts ; the answer whereof is , We lift them up unto the Lord : then is sung this hymn , Holy , Holy , Holy , &c. Heaven and Earth is full of thy Glory , &c. then follows Hosanna , and after this the Canon which containeth the Regular making up of that ineffable mystery of the Eucharist ; it is also called Actio and Secreta , because in it is giving of thanks , and the Canon is uttered with a low voice . The Canon by some is divided into five parts , by others into more : in it are divers prayers for the Church , for the Pope , for Bishops , Kings , all Orthodox Christians , for Gentiles , also Jewes and Hereticks ; those in particular are remembred for whom the sacrifice is to be offered , whose names are rehearsed ; for those also that be present at the Masse , and assistant , and for himselfe likewise : then is mention made of the Virgin Mary , of the Apostles , Evangelists and Martyrs ; but the Confessors are not named , because they shed not their blood for Christ : then follows the Consecration after many crossings , these words being pronounced , For this is my body ; the people answer Amen ; then the Hoast is elevated , that the people may adore it , and that by this might be represented Christs Resurrection and Ascension : when the Priest mentioneth Christ ▪ Passion , he stretcheth out his armes in manner of a crosse ; the Hoast is crossed by the Priest five times , to shew the five wounds that Christ received ; but indeed , in the Canon of the Masse , there are seven several crossings of the Hoast and Chalice ; in the first the signe of the crosse is made three times , in the second , five times ; in the third , twice ; in the fourth , five times ; in the fifth , twice ; in the sixth , thrice ; and in the seventh , five times ; so all makes up twenty five crossings : prayers are also made for the dead . T●e Deacon washeth his hands , to shew how Pilate did wash his hands , when he delivered Christ to be scourged . The third part of the Masse begins with the Pater Noster , and some other prayers ; the Sub-deacon delivereth the Patina covered to the Deacon , who uncovereth it , and delivers it to the Priest ; kisseth his right hand , and the Priest kisseth the Patina , breaks the Hoast over the Chalice , being now uncovered by the Deacon , and puts a piece of it in the wine , to shew that Christs body is not without blood . The Hoast is broken into three parts , to signifie the Trinity : then the Bishop pronounceth a solemn blessing : then is sung Agnu● Dei , &c , that is , O Lamb of God that takest away the sins of the world , &c. and then the kisse of peace is given according to the Apostles command , Salute one another with a holy kisse . In the fourth part of the Masse , the Priest communicates thus , he takes the one half of the Hoast for himself , the other half he divides into two parts ; the one for the Deacon , the other for the Sub-deacon : after these three , the Clergy and Monks communicate , and after them , the people : the Priest holdeth the Chalice with both hands , and drinks three times , to signifie the Trinity ; the Hoast must not be chewed with the teeth , but held in the mouth till it dissolve ; and after the taking thereof he must not spit , but must wash his hands least any of the Hoast should stick to his fingers . The three washings of the Priests hands in the Masse doe signifie the three-fold purity that ought to be in us , to wit , of our Thoughts , Words and Works : then follows the Post-communion , which consisteth in thanksgiving and singing of Antiphones : this done , the Priest kisseth the Altar , and removes again to the right side thereof , where having uttered some prayers for the people , and blessed them , the Deacon with a loud voice saith , Ite . missa est ; that is , Go in peace , the Hoast is sent to God the Father to pacifie ●is anger . Q. 20. In what else doth their outward Worship consist ? A. The fifth part of their Worship consisteth in their divine Service or Office , as they call it , whereof be two sorts ; one composed by S. Ambrose for the Church of Millan ; the other by Saint Gregory , which the Angel in the night by scattering the leaves up and down the Church did signifie , that it was to be spread abroad through the world . In the sixth part , they place much religion in the observation of their canonical hours of prayer , whereof at first were eight ; four for the night , and four for the day ; the diurnal hours are , the first , third , sixth , and ninth ; the night hours are , the Vespers , Completory , Nocturnals , and Mattins or morning prayses : but now these eight are reduced to seven , to signifie the seven gifts of the holy Ghost , or the seven deadly Sinnes , or the seven-fold passion of Christ ; the Nocturnals are now said with the Mattins , and not apart , as heretofore : every one of these canonical houres begins and ends with a Pater noster : the Nocturnall Office is the first , and is sung at mid-night , in memory that about that time Christ was born , and apprehended by Iudas , and that about mid-night he shall come to judgement : the Mattins or Prayses are said and sung in memory of Christs Resurrection , and the Creation of the world about that time ; the first hour is kept in memory of Christs being delivered by Pilate to the Jewes about that hour , and that then the women who came to the Sepulchre were told by the Angel that Christ was risen : the third hour is in memory of Christs being at that time condemned by the Jewes , and scourged ; at that time the holy Ghost was given to the Apostles , who then spoke the great works of God : the sixth hour is in memory of Christs Crucifixion at that time , and of the Suns miraculous defection : the ninth hour Christ gave up the Ghost , his side was then pierced , and then he descended into hell , the Vaile of the Temple was rent , and the graves opened : at that hour also Peter and Paul went up into the Temple to pray ; and so did Peter into an upper chamber , where he fell into a trance : the Vespers are observed , because in the evening Christs body was taken down from the Crosse , at that time he instituted the Sacrament , and did accompany the two Disciples to Em●us ; at this time is sung the Magnificat , because the Virgin Mary who compiled this song , is the bright evening Star of the world . Then also the Tapers are lighted , to shew we must have our Lamps ready with the wise Virgins . The Completory is so called , because in it are compleatly ended all the diurnal services ; it is observed in memory of Christs sweating of blood at that time ; he was then also put in the grave . The song of Simeon , Nunc dimittis , &c. is sung in the Completory ; because as he before his death sung it , so should Christians before they sleep , which is a resemblance of death . In each one of these Canonical or Regular hours are sung Gloria Patri , with Hymnes , Psalmes , and spiritual songs , peculiar lessons are read ; and prayers said . Q. 21. Wherein consisteth the seventh part of their worship ? A. In observation of Festival days , to every one of which are appropriated Divine Services or offices . They begin their Feasts from the four Sundays in Advent ; kept to put us in minde of Christs fourfold comming , to wit , in the flesh , in the mindes of the faithful , in death , and in judgement at the last day . In the third week of Advent begins the first of the four Fasts called Iejunia quatuor Temporum : and this Fast is for the Winter quarter ; the Vernal Fast is in the first week of Lent. The Aestival is the first week after Whitsuntide ; and the Autumnal in the third week of September . These four seasons of the year resemble the four ages of mans life , to wit , his Childhood , Youth , Manhood , and Old Age ; for the sins of which we ought to fast . They observe also the Fasts of Lent , and of Fridays , and on the Eves of the Apostles . Saint Laurence alone of all the Martyrs , and Saint Martin of all the Confessors , have their Fasts . On the Eve or Vigil of Christs Nativity , a lesson is read out of Exod. 16. concerning the Manna that fell in the Desart ; to prepare the people , for the due receiving of the true Manna , Christ Jesus the next day ; in which are sung three Masses , to shew that Christ was born to save those that lived before , under , and after the Law : The first is sung at mid-night with the Angelical Hymne ; the second at the breaking of the day , in which mention is made of the Shepheards that came to see Christ ; The third Masse is at the third hour , in which are read Prophesies , Gospels , and Epistles , shewing Christs Nativity . On the Sunday following , are lessons of the same Nativity : The first of Ianuary being the eight day after the Nativity , is observed in memory of Christs Circumcision , who in this would be subject to the Law ; would teach us humility , and mortification , and would shew himself to be true Man , and the Messiah . The Epiphany is kept in memory of the Star that appeared , and of the three wise men that offered him guifts ; and because on the same day Christ was baptized , when the whole Trinity appeared , it is called Theophania ; and because on the same day Christ turned water into wine at the marriage in Cana , it is called Bethphania from the house where the miracle was done . The eight day after the Epiphany , is kept in memory of Christs baptisme . Every Sunday throughout the year hath its peculiar Service or office ; chiefly Septuagesima , Sexagesima , Quinquagesima , and Quadragesima , Sundays . Their Lent-Fast , which is kept in memory of Christs forty days fast , begins on Ash-Wednesday , in which consecrated Ashes are put on their heads in signe of humility , and mortification , and to shew we are but dust and ashes . During the Lent every day in the week , as well as the Sundays , have their proper service and devotion ; on the fifth Sunday in Lent , they begin the commemoration of Christs passion . Palm-Sunday is kept in memory of the branches of trees cut down by the people and born by them , when Christ was riding in triumph to Ierusalem ; therefore this day the Priest blesseth and distributeth branches of trees . The three days immediatly going before Easter are kept with much sadnesse and devotion ; their Matti●s end in darknesse , the Bells are silent , all lights are put out , &c. Three sorts of Oyle are blessed this day , to wit , that of Baptisme , that of the Sick , and that of the Catechumeni ; the Bishop breatheth on the Oyle three times , to signifie the Trinity , whereof the Holy Ghost represented by the Oyle is one of the Persons . After evening service the Altars are stript naked , to shew Christs nakednesse on the Crosse. In some places also they are washed with Wine and Water , and rubbed with Savin leaves , to represent the blood and tears , with which Christ , our true Altar , was washed , and the thornes he was crowned with . In the Parasceve is kept a strict ●ast and silence , no Masse is said this day : Christs passion is read in the Pulpit uncovered ; the dividing of Christs Garment is represented by the Sub-Deacons , much adoration is given to the Crosse. Christs body is carried by two Priests to the Altar , which body was consecrated the day before ; for on this day , and on the holy Sabbath , the Sacrament is not celebrated , because the Apostles those two days were in great fear and sadnesse : And so there is no divine office this Sabbath . On this day the Agni Dei , or Lambs of Wax are consecrated , to defend those that carry them , from Thunder and Lightning . The Paschal Taper is also consecrated , and the fire which was put out , is renewed by new sparkes out of a flint , to represent Christ the true Light of the world , and that stone cut out of the mountain : on the Taper ( being lighted ) are fastned five pieces of frankincense , to represent the spices brought by the Women , and Christs five wounds . The Taper hath three things in it , representing Christ. The cotton or week signifieth his Soul : the wax his Body : and the light , his Divinity . It also putteth the people in minde of the firie Pillar which went before the Israelites to Canaan . The light of the Taper also signifieth both the light of the Gospel here , and the light of glory hereafter . The Lessons are read without title or tone ; the Fonts or Baptisteria are also blessed this day , to shew that by Baptisme we are buried with Christ : the Priest in consecrating the water toucheth it with his hand , dips the Taper in it , bloweth on it , and mixeth the chrisme with it : Baptisme is to be administred but twice a year ; to wit , at this time , and on the day of Pentecost , except in case of necessity : besides divers ceremonies used in Baptism , the Priest bloweth three times on the Infant , gives him chrisme , and a white garment . Four sorts are excluded from being witnesses in Baptism ; namely , religious Persons , Infidels , such as are not confirmed , a man and his wife together ; for becoming spiritual parents , they are not to know one another carnally any more . They say divers Letanies in Baptism ; Confirmation is done by the Bishop , who anoints the child with chrisme on the forehead , as the Priest had done on the crown of his head in Baptism . The reason why the child is twice anointed with chrisme , is , because the holy Ghost was given twice to the Apostles ; once here on earth before Christs ascension , and once from heaven in a fuller measure after Christs ascension . By the first they received a new birth or regeneration ; by the second growth strength and perfection . Therefore this Sacrament of confirmation is called by the Greek Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection or consummation . The chrisme wherewith they are anointed , is made and consecrated on the day of the Lords Supper , because two days afore Easter Mary Magdalen anointed Christs head and feet . The Priest must not confirme except by delegation from the Pope ; this belongs onely to the Bishop , because it is an Apostolical Function , and Bishops are the Apostles successors . Confirmation is not to be given to those that are not baptized ; because the character of this Sacrament , presupposeth the character of Baptisme . Neither must children be confirmed till they be able to give an account of their faith . Then the Bishop strikes the childe on the cheek with his hand , to shew he must be content to suffer for Christ. On the holy Sabbath , the Altars begin to be covered again , Gloria in excelsis is sung , the Bells are rung , as preparatives for the Resurrection ; but before the Gospel incense is carried instead of light , to shew that the light of the world was supposed to be yet in the grave by the women that went to embalme him . And the Post-Communion is not sung , to shew how the Apostles were silent , when Christ was apprehended . Q. 22. What be their other holy days which they observe ? A. The chief is the Feast of Easter , in which their Churches , Altars , Crosses , and Priests , are cloathed in their best Ornaments ; nothing this day must be eat or drunk without the Priests benediction , and signed with the Crosse. In Easter week the custome was in Salutations , to say The Lord is risen , and to answer thus : Thanks be to God , and then to kisse each other ; which custome is yet observed by the Pope to the Cardinals when he sayeth Masse this day . The next Sunday to Easter is called Dominica in albis , because they that are baptized on the holy Sabbath , lay aside on this day their white Garments . The second Sunday is called Expectationis , the day of expectation or looking for the comming of the Holy Ghost . On Easter day before Masse , there is a solemn procession of the Priests cloathed in white , singing the Resu●rection ; before whom are carried Tapers burning , Crosses , and Banners . There are also Processions all the week after to the Fonts singing , in imitation of the Israelites rejoycing for the drowning of their enemies in the read sea : Baptism is the sea , and our sins are our enemies ; every day also this week the Neophytes are led to the Church by their god-fathers and god-mothers , with wax Tapers before them , which on the next Sunday , called in albis , they offer to the Priests . From the Octaves of Easter till Whitsunday , are sung two Halellujahs every Sunday , and one every working day , to shew that the joyes of heaven are represented , which the soul onely participates till the Resurrection , and after that , soul and body together , which is a double Hallelujah : every day i● Easter week hath its peculiar Epistle and Gospel , mentioning the Resurrection of Christ , and our happinesse in heaven : to this same purpose hath every Sunday after Easter its peculiar Masse and service . Rogation Sunday , which is the fifth after Easter , is so called from praying or asking ; for being Ascension day is neer , and we cannot follow Christ corporally into heaven , therefore we are taught to follow him by our prayers : three days then before Ascension day , are Rogations , Letanies , or prayers both for spiritual and temporal blessings ; the Letany used at this time , is called the Lesser , invented by Mamertus Bishop of Vienna , in a time when Wolves and other wild Beasts had broke out of the woods , and killed divers people ; the greater Letany was the invention of Gregory the first , when Rome was afflicted with a great Plague , caused by the poysonable breath of serpents ; on these Rogation daies there use to be processions , with Crosses , Reliques , and Banners carried before , singing also and praying for divers blessings ; among the rest , for the fruits of the earth : the Vigil or Eve of Ascension hath its proper Mass ; on Ascension day is a soleum procession ; on the Sunday after , promises are read concerning the coming of the holy Ghost : on Whitsun Eve Baptisme is celebrated as it was on Easter Eve ; for as we are dead with Christ i● baptisme , so we are baptized with the Holy Ghost , which was accomplished when he came down on the Apostles : the Feast of Pentecost is kept seven days , at which time , because of baptisme , white is worn ; this colour signifieth that all who are baptized , are made Priests to God the Father ; for the Priests garment is white ; it sheweth also the innocency and purity that ought to be among Christians ; and it puts them in mind of the resurrection , and glory of the life to come . They pray standing , in sign of liberty obtained by the Spirit ; Hallelujah and Gloria in excelsis are sung often this week ; from Easter till this time , no man is bound to fast : this feast is observed seven days ▪ to shew the seven gifts of the holy Ghost ; and every day three Lessons are read , because all the seven gifts are included in these three , Faith , Hope and Charity . The next Sunday is kept to the honour of the Trinity ; for as Christmasse was ordained to be kept in honour of God the Father , who sent his son into the world , and Easter to Christ the second Person , and Whitsunday to the third Person ; so this Sunday was instituted to the three persons together ; and from this day are named the other Sundaies till Adv●●t , whereof are twenty six ; to each of which is appropriated a peculiar Masse , with Lessons and Psalms fit for each day . Q. 23. What be their canonical hours of prayer ? A. Their set hours of prayer are called canonical , because they are prescribed by the Canons of the Church , and regularly observed by devout people . These hours they ground upon the practise of David and Daniel , who prayed three times a day . These hours are seven , because David speaketh of calling upon God seven times a day , because the gifts of the holy Ghost are seven ; and the foul spirit bringeth seven spirits worse then himself ; there be seven deadly sins ; the walls of Ierico fell down at the blowing of the seven Ram horn Trumpers ; there were seven Aspersions in the Levitical Law , Levit. 14. & 16. We read also of seven Lamps , and seven golden Candlesticks . These canonical hours are not onely for the day , but also for the night , after the example of David and Christ , who spent some part of the night in prayer ; and of the Church in the Canticles , which sought Christ in the night . The Prince of darknesse is most busie in the night to assault us , therefore we ought to watch and pray , that we may not be slaine with the Egyptian first born in the night . The Nocturnals or night praises , are said at midnight , because at that time Paul and Silas praised God : and so did David . About that time Christ rose from the grave , as the Greek Church believeth , but the Latine Church holdeth that he arose in the morning . The first hour of the day is dedicate to prayer ; that whilest the Sun riseth , we may call upon the Sun of righteousness who bringeth health under his wings . About that hour he was mocked , spit upon , & buffeted : and at that hour after his resurrection , he was seen by his Disciples standing on the Sea shore . To whom the first fruits of the earth were offered in old time ; to him also should the first fruits of the day be offered . The third hour is consecrated to prayer , because then Christ was crowned with thorns , and condemned by Pilate . It was the third hour also that the holy Ghost descended on the Apostles . The sixt hour is canonicall because then Christ was crucified ; at that houre Peter went up to the top of the house to pray , acts 10. and then it was that Christ asked water from the woman of Sa●atia . The ninth hour is for prayer , because then Christ gave up the ghost ; so Peter and Iohn went up into the Temple at the ninth hour of prayer acts 3. The evening also is a time for prayer ; then they have their Vespers , because the Iewes had their evening Sacrifice : then it was that Christ instituted the Sacrament of the Eucharist at his last Supper . And then was his body taken down from the Crosse. The hour of the Completory about the beginning of the night is Canonical also ; in memory of Christs buriall . And because David would not go up into his bed , nor suffer his eye-lids to slumber , till he had found out a place for the Temple . Then is sung the song of old Simeon , Nunc dimittis . Q. 24. What else may we observe about these Canonical hours ? A. That all Priests , Deacons , and Sub-Deacons , are bound to observe these hours ; so are also Monks and Nuns , if they be not Novices . But the inferiour orders of Clergy that are not beneficed , as they are not debarred from Marriage , so they are not tied to these Canonical hours . They also that are excommunicate and degraded , are to observe these hours , for the character is indelible ; but sick persons and such as have any natural impediment are excused . Again , these Canonical prayers are not to be said everywhere , but in the Church , because the multitude of petitioners makes prayers the more efficacious ; otherways , they acknowledge that private prayers may be said anywhere . The times also , order , and reverence , must be observed in saying of these prayers , and diligent attention must be used without wandering thoughts ; the attention must be ●ixed not onely on the words and sense thereof , but chiefly on God the object of our prayers ; and devotion must be used both outward in prostrating of the body , and inward in humility and submission of the minde . But on Sundays and all the time between 〈◊〉 and Pentecost they pray standing , to shew 〈◊〉 readinesse ( being risen with Christ ) in seeking the things that are above . Beneficed men who neglect in six moneths time to say the Canonical prayers , are to lose their benefices . In the first Canonical hour the Kyrie Eleeson is said ; so is the Lords Prayer , and the Creed , but with a low voice , to shew that prayer and faith consist rather is the heart then in the tongue . In the third hour prayers are said for the dead , as well as for the living . The sixe hour they say Adam fell , and was 〈◊〉 out of Paradise , therefore they hold it then a fi● time , by prayer to enter into Gods favour again . The ninth hour Christs side was peirced , out of which flowed water and blood , the two Sacraments of the Church , then the Vaile of the Temple rent asunder , the graves opened , and Christ descended into hell ; all which do furnish sufficient matter for prayers and praises that hour . In the end of the day are said the Vespers or evening service , to signifie that Christ came in the end of the world . In the evening Christ washed his Disciples feet and was known to the two Disciples in breaking of bread , as they were going to Emaus . Five Psalmes are then said , in reference to Christs five wounds , and to expi●●e the sins of our five sences . In the evening is sung the Magnificat , to shew that in the evening of the world the Virgin brought forth Christ , in whom is our cheifest rejoycing . And then are Lamps lighted to put us in minde that with the wise Virgins we should have our Lamps ready to meet the Bridgroome . The Completory is a fit time for prayer , because then Christ prayed , and swear Blood in the Garden . The song of 〈…〉 then sung ; for as he immediatly before his death uttered these words , so should we before our sleep● which is a resemblance of death . Four Psalmes 〈◊〉 are then said , to expiate the sins of our child-hood , youth , manhood , and old age . The Creed is said the first hour and 〈◊〉 , to shew that all 〈◊〉 workes must begin and end i● saith . About mid-night are said the Nocturnals , because about that 〈◊〉 the Egyptian first borne were 〈◊〉 , then Christ was borne , then was he apprehended by the Iewes ; 〈◊〉 are we in greatest danger , then is the prince of darknesse most busie in his workes of darknesse . Q. 25. What m●y we observe concerning their Processions ? A. They ground their Processions on the practise of David and Salomon , when the o●e accompained the Ark in Triumph to the Tabernacle , the other to the Temple . They have four solemn Processions . Namely on the Purification of the Virgin , on Palm-Sunday , on Easter day , and on Holy thursday , being the fortieth day after Easter , and the day of Christs Asension , kept in memory of that Procession which Christ made with his Disciples , when they walked to the No●ne of Olives , from whence he ascended to Heaven ; as there is a Procession every Sunday in memory of Christs Resurrection , so there was wount to be another every Thursday in remembrance of his Ascension ; but because of the multitude of Festivals this is kept but once yearly solemnly , yet every Sunday it is remembred in that days Procession . They hold also that these Processions were typified by the Israelits comming out of Egypt . For as Moses delivered them from the Tyranny of Phar●●h , so hath Christ freed us from the oppression of Satan . The Tables of the Law were received on Sinai , and carried before the people , so the Gospel is taken down from the Altar , and carried in their Procession . A fiery pillar went before the Israelites , and burning Tapers are carried before the people in these solemnities : as every Tribe had their armes and colours carried before them , so here are carried Crosses and Banners . Their Levites hore the Tabernacle , and our Deacons carry the Coffer or Pix . Their Priests carried the Ark , and our Priests carry the holy Reliques . In their Procession Aaron followed in his Ornaments , and in ours , the Bishop in his Pontificals . There was the sounding of Trumpets , here the noyse of Bells ; there was sprinkling of Blood , here of holy water , &c. They carry Banners and Crosses in memory of that Crosse seen in the aire by Constantin , and which after he always wore in his Banners . Besides these triumphant Processions , they have also in times of publick calamity , m●urnfull Processions which they call Rogatio●s , and the Greeks Litaniae , that is prayers of supplications , of which there is the great Letanie kept on Saint Marks Feast , and invented by Gregory the first in a great Plague at Rome . The lesser Letanie is kept three days before the ascension , and was invented at Vienna by Mamertus Bishop there , in a time when there were great Earth-quakes and Irruptions of Wolves which in France did great hurt : this is called the lesser Rogation , because it was found out in a lesser City then Rome , and by a lesser Bishop then Gregory . Yet the lesser is more ancient by 80. years , for it was devised in the time of Zeno the Emperor of Constantinople ; whereas the other was found out in the time of Mauritius , who was contemporary with Gregory the great . Pope Liberius appointed there should be Letanies , when Wars , Plague , or Famine do threaten ; which commonly fall out about that time of the year , wherein the memory of Christs Ascension is observed . Q. 26. Wherein consisteth the Eighth part of their Worship ? A. In the Worship of the Saints , whom they honour with Temples , Chappels , Altars , Images , Holy-days , mentioning of their names in the Masse , reserving and worshiping of their Reliques , praying to them , &c. They divide them into four ranks ; namely , Apostles , Martyrs , Confessors , and Virgins . The Festival days of the Saints , kept in memory of their martyrdom , are called Natales , that is , birth-days ; for then they began truly to live , when they died for Christ. In the Kalendar these following Saints have their Holy-days ; Fabian and Sebastian , Agnes , the Conversion of S. Paul , Iulian , Agatha , the Purification of Mary ; this day is a Procession in memory of that Procession which Ioseph and Mary made to the Temple : this Feast was instituted in the time of Iustin●an , upon a great mortality which then hapned , and candles this day are carried with great solemnity , to shew that our light should shine before men ; that Christ who was this day presented in the Temple , is the true light of the world ; and that like wise Virgins , whereof Mary was the chief , we should have our Lamps ready : the Feast of S. Peters chair is kept in memory of his advancement first to the Bishoprick of Antioch , then of Rome : the Feast of the Annunciation is kept in memory of the tidings which the Angel brought to Mary of her conception : on the first of May is the Feast of Philip and Iames the lesser , the son of Alpheus , and Brother of our Lord , who was the first Bishop of Ierusalem , had seen Christs Transfiguration , and for preaching Christ , was thrown down from the pinacle of the Temple by the Jewes : the other Iames called the greater , and of Compostella , was the son of Zebedaeus , and brother to S. Iohn the Evangelist : on the third of May is the invention of finding of the Crosse by Helena , Constantines mother : the Feast of S. Iohn Baptist is kept the 24. of Iune , in which are fires made , and Torches carried , to shew that he was a shining and a burning Lamp : the Feast of Peter and Paul is kept the 29 of Iune , in memory that they both suffered in one day under Nero : on the 25 of Iuly is the Feast of S. Iames , S. Iohns brother , who preached the Gospel in Spain , and returning to Ierusalem , was beheaded by Herod : the Feast of the seven Sleepers is on the 27 of Iuly ; these flying from the persecution of Decius , hid themselves in a Cave , where they slept about 300 years , and being awaked , thought they had slept but one night : the Feast of S. Peters Chaines is kept August the first , in memory of Peters miraculous delivery from Herods prison , when the Chaines fell from him of their own accord : the Feast of S. Laurence is kept August the tenth , in memory of his martyrdom under Valerian ; he was Arch-Decon of Rome , after whom , none there have had that title : the Assumption of Mary is on the fifteenth of August , this is her greatest Feast ; for it is ushered in with a fast , and hath its Octave : on this day herbes and flowers are gathered and blessed , because she is compared to the Rose and Lilly : S. Bartholomews ▪ Feast is on the 24 of August ; he preached in India , and then in Albania of Armenia , where he was first ●leaed , and then beheaded , therefore some keep the Feast of his Excoriation , others of his Decollation : S. Iohn Baptists Decollation is kept the 29 of August ; his head hath been removed from divers places : the Nativity of S. Mary is celebrated the 8 of September ; it was kept in heaven by the Angels , ( so goeth the story ) long before it was observed by men here on earth ; the Romane Church celebrates no Nativities , except that of Christs , of his Mother , and of his Forerunner : The Exaltation of the Crosse is kept the 14 of September , in memory of the Crosse recovered from Cosroes , King of Persia , by the Emperor Heraclius , and by him carried in triumph into Ierusalem : the Feast of S. Matthew the Apostle and Evangelist , is on the 21 of September , in remembrance of his suffering for Christ in Ethiopia , where having planted the Gospel , he was beheaded there : S. Lukes day is on the 18 of October ; he was a Painter , Physitian , and Evangelist , and the Disciple of Saint Paul : the Feast of Simon and Iude is kept on the 28 of October ; these were brothers , and sons to Mary Cleophas , who married to Alpheus ; they had two brothers more , to wit , Iames the lesser , and Ioseph called Barsa●as , and sirnamed Iustus : Simon was called Zelotes , and Cananaeus , from Cana of Galilee : Iude was named 〈◊〉 and Lebeus ; Simon preacht in Egypt , afterward he succeded Iames in the See of Ierusalem , where he was crucified : Iude preached to the Medes and Persians , and suffered at Persis : the first of November is dedicated to all the Saints , because there be more then can have particular dayes assigned them . The old Romans worshipped all their gods together in one Temple called Fantheon ; Christians held it fitter to worship all the Saints and Martyrs in the same Temple , under the name of Saint Mary ; this Feast is ushered in with fasting , the day before , and backed with prayers for all souls in Purgatory the day after Saint Martin Bishop and Confessor , is honoured the eleventh of November , for his charity to the poor , in parting with his own Garments to cloath them , and for his humility , in that he would dye on no other bed but on a heap of ashes ; this Feast hath its Vigil and Octave . They thought that he should be thus honoured by men , who had been honoured by Angels : The thirtieth of November is Saint Andrew● day ; he preached in Scythia , Achaia , and other places thereabout , and suffered death on a crosse ; his bones , with those of Saint Luke , were translated to Constantinople , in the time of Constantine the second . The sixth of December is for Saint Nicholas , the Bishop , famous for his charity , boldnesse , and constancy in the maintenance of Christianity . They write that being an Infant he would never suck his Mothers brests but once on Wedensdays and Fridays . The 21 of December is for Saint Thomas , who preached to the Indians , & by their Idolatrous Priests was first shot with arrows , and then thrust through with a lance , as he was at his prayers . Saint Stephen is celebrated the six and twentieth of December ; as he was the first Martyr , so he deserved to be the first in the Kalendar : the first Martyr is placed next to Christs Nativity , to shew Christ was born , that we might suffer ; and Christs Nativity here on earth , was the cause of Stephens Nativity in Heaven . Saint Iohn the beloved Disciple , is honoured on the seven and twentieth of December : He escaped miraculously , first poyson , and then burning oyle . The eight and twentieth of December , is for the Innocents , who suffered in their Infancy by Herod , for the Infant King of the Iewes Christ Jesus ; there are multitudes of Saints more , who are placed in the Kalendar , as Ambrose , Bishop , on December 7. Anselme , Bishop , April 21. Augustine , Bishop , August 21. Babylas , Bishop , Ianuary 24. Barbara the Virgin , December 4. Barnabas the Apostle , Iune 11. Basil , Bishop , April 26. Basil the Great , Ianuary 1. Bernard , Abbot , August 20. Bonav●ntura the Cardinal , Iuly 14. Three Bonifaces , and three Katharines on several days . Christopher , Martyr , Iuly 25. Clemens , Pope and Martyr , November 23. Saint Paul's conversion , April 25. Saint Austins conversion , May 5. Cyprian , Martyr , September 26. Dionyflus the Areopagi●e , October 9. Epiphanius , Bishop , May 12. George , Martyr , April 24. Gregory the Great Pope , March 12. Gregory Nazianzen , Bishop , May 9. Gregorius Thaumaturgu● , November 17. William , Confessor , February 10. Hierom , September 30. Ignatius , Bishop and Martyr , Feburary 1. Ignafius Loyo●a , Iuly 31. Iohannes Chrysostom , Bishop , Ianuary 27. Iohn Damascen , May 〈◊〉 Ioseph Maries husband , March 19. Irenaeus , Martyr , August 26. Iulianus , Martyr , Ianuary 9. Iustinus , Martyr , April 13. Landfrancus , Bishop , Iuly 3. Laurence , Martyr , August . 10. Lewis , King , August 25. Mary Magdalen , Iuly 22. Matthias , Apostle , February 24 , Michael , Arch-angel , September 29. Narcissus , Bishop , October 29. Olaus , King , Iuly 29. Patrick , Bishop , March 17. Polycarpus , Bishop . Ianuary 26. Severinus Boethius , October 23. Thomas , Bishop , December 29. Tomas Aquin●s , March 7. Vigilius , Bishop , Iune 26. There are multitudes more in the Roman Ka●endar , but these are the chiefe which I have culled out : They have also holy days for some eminent Iewes , as Daniel the Prophet , &c. For Angels also , and for dedication of Churches , which the Greeks call E●coenia , a custom borrowed from the Jews . Q. 27. What Ornaments and Vtensils doe they use in their Churches dedicate to Christ and the Saints ? A. They have in them their reliques , pictures , images ; crosses also , and crucifixes , the images also of Angels , which they paint with wings to signifie their swiftnesse , and sublimity of their nature ; with white garments also to shew their purity . The images of Christ and of the Saints , are painted with the sunne , beams about their heads , to represent the glory they are in . God the Father is represented like an old man , because he is described by Daniel like the ancient of daies . The Holy Ghost is painted like a Dove ; because in that form he appeared on Christ. They have Chalices not of Glasse , because subject to breaking ; not of wood , because that is porous and drinks in the liquor ; not of brasse nor copper , because of the bad smell thereof , and rust , or canker , but of silver or gold . They have also candlesticks , tapers and lamps , which they burn to the Saints by day , to shew they are not in darknesse , but in light . Their censers and incense represent Christ , and the prayers of the Saints which like incense ascend before God ; these odors are burnt in their Churches , both to expel bad vapors , and to refresh the sences . They have also their flaps or fans to drive away flies from the Chalice , after the example of Abraham , who drove away the birds from his sacrifice ; and to teach us that we should drive away all wandring thoughts when we pray . Their Patin● and other vessels shining bright , put us in mind how we should shine in out conversation . The Corporal is the linnen cloath in which the Eucharist is covered , signifying how Christs body was wrapped up in fine linnen ; for as linnen is first washed , then wrung , and lastly dried ; so must our souls be first washed in tears , then wrung by repentance , and lastly dried by the heat of the love of God. Organs are also used in Churches to excite the minde , and to stir up devotion . Yet in the Popes Chappel there are none , perhaps to shew that he needs no such helps . Their Altars are inclosed with railes , to keep off the people , for the Priests only have accesse to them ; they were anciently places of refuge , and are covered all the year , except in the passion week ; then they are stript , to represent Christs nakednesse on the crosse . Ordinarily the Altar is placed towards the East , yet in the Church of Antioch it was placed towards the West . On the Altar s●ands the Pixis or Ciborium , which keepeth the Host for strangers , sick persons and travellers ; but it must not be kept above seven dayes , least it mould ; therefore the Priest must eat it himselfe , and put in a fresh one . They have Fonts , called Baptisteria , of stone , in which the water of Baptisme is consecrated by the Priest , who poureth oyle into it ; he also by breathing ▪ and by certain words exorciseth the evil spirit . Salt is consecrated , and put into the childs month , to shew that he must have spiritual Salt within him : Then the Priest layeth his hand on the childs head , in sign he is reconciled and made a member of the Church . Then he signeth his forehead with the sign of the crosse , that hereafter he may not be ashamed of Christ crucified . He puts his finger into his eare and into his nostrils also with spittle ; saying to his right eare Epph●ra , that is , be thou opened ; to shew that by nature we are deaf in spiritual things , as was that man whom Christ after this manner cured in the Gospel ▪ The touching of the Nostrils sheweth that the child must remember his vow in baptisme , so long as he hath breath in him . Then he anoints the Child two times , that he may renounce the devil and all his works , &c. The breast is first anointed , then the shoulders , to shew the strength of our love , and faith in the Trinity , and that withall we must be wrestlers against all spiritual wickednesse . The childe is three times dipe in the water , and in some places onely sprinkled ; to shew Christs three days burial , and our faith in the Trinity . After baptisme the child is anointed by the Priest on the forehead with chrisme , and cloathed in white , to signifie he must cast off the old man , and be cloathed with innocency : Antiently those that were baptized at Easter , wore white all that week , which they laid aside the Sunday following , called therefore 〈◊〉 in 〈◊〉 ; this also signified the glory of the resurrection . Then a wax candle burning is given him , to shew the light of faith and knowledge that should be in him , and with which he should be ready to meet the bridegroom . Then the Godfathers are instructed concerning their duty to the Child . Q. 28. What other Vtensils have they in their Churches ? A. They have three viols or flaggons for oyl , which the Priest carrieth on the day of the Lords Supper ; one holds the oyl of the Catechumeni , the second is for the Chris●me , and the third for the oyl of the sick . With the Chrisme the baptized are anointed on their crown ; and they that are confirmed , on the forehead , and so are they who be ordained . The Catechumeni and 〈◊〉 are anointed with single oyl . They have also in thei● Churches holy water pots , which by some are called 〈◊〉 , by others Situlae , and Aqu●nina●ia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This pot must be of Stone or Marble , at which is tied with a chaine the holy water spunge ; with this salt water they are 〈◊〉 that enter into the Church , because antiently they wasted before they entered into the Temple , to shew that with pure and sancti●ied minds we must come before God. They have also Bells which they 〈◊〉 with water , and consecrate with certain prayers ; these have suceeded the Trumpets used by the Jewes , to 〈◊〉 together the Assembly . They have also Altars which they anoint and consecrate ; & holy Reliques , whereof many doubtlesse are supposititious and false ; therefore no new Reliques are to be received without the Bishops approbation , nor to be honoured without the Popes authority . And because the Altar represents Christ , therefore the Priest after Masse , in sign of reverence and subjection kisseth the Altar ; by which also he sheweth the great desire the Church hath to enjoy Christ when she saith , Let him kisse me with the kisses of his mouth . The Vestry is the place where the sacred Vestiments ( of which we have already spoken ) are kept . Here the Priest before Masse puts on his holy garments ; this place they say represents the Virgins Womb , in which our great high Priest put on the garment of our humane nature , that in it he might offer the true propiatory sacrifi●e to God his Father , for the sins of the world . They make also every part of their material Temple , to have a mystical signification ; The Quire represents the Church triumphant , the main body the Church militant ; the Porch or great Door is Christ , by whom onely we have accesse to the Father ; the Windows are the Scriptures , which give light to the spiritual Church ; the Pillars are the Apostles by their Doctrine supporting the Church ; the Pavement is Humility and faith : the Cover is Gods protection ; the Tower with the Bells are the Prelates , which ought to be eminent in their conversation , and sounding in their preaching ; the Cock on the top thereof , is to put them in minde of their vigilancy ; the Lights that shine continually in their Churches , are to signifie our good works which should shine before men . Q. 29. What office do they perform to the dead ? A. They have a peculiar office or service for the dead in Purgatory , which some perform every third day , that they might be partakers of Christs resurrection , who overcame death that day ; some again every seventh day , that they may attain to the eternal Sabbath or rest in Heaven , whereof Gods resting from the works of Creation on the se●enth day , was a type . Others perform this office the thirtieth day , because the Israelites mourned for Moses and Aaron thirty days . Others again the fortieth day , because Ioseph and his brethren bewailed Iacob forty days . Others the fiftieth day , because the fiftieth year is the Jubilee , or year of liberty , which they wish these imprisoned soules may partake eternally . Others perform this office yearly , and make it anniversary ; but if this day fall upon Sunday or any other solemn festivity , then it must not be kept , nor put off till the next day , as the feasts of the Saints are , but must be kept the day before , that the souls may the sooner partake the fruits of our devotion . No Masse must be said on festival days for the dead , except the body be present . And although in the Masse for the living incense is burned , to shew that their prayers like incense ascend before God ; yet in the Masse for the dead incense is not burned , because their prayers are of no efficacy ; for do the dead praise thee ? saith David . The corps may not be brought into the Church , whilest Masse is saying for the living , but must be set in the Porch till Masse be done , and the Mass for the dead be begun , in which Masse the kisse of peace must not be given , because there is no communion between us and the dead , neither can they answer us ; the dead corps is washed and anointed ; then it is carried to the Church ; but by the way the bearers rest three times , to signifie Christs three days rest in the grave . Holy water and Frankincense is put in the grave with the corps , to keep off evil spirits thence , and to shew that the deceased party hath offered to God the incense of his prayers and good life whilest he lived . He is buried with green bayes , to shew that his soul is alive , and that it doth not ●ither with the body ; and with his face upward , and his feet towards the East , to shew his expectation of Heaven , and his readinesse to meet Christ in the Resurrection , whose appearance ( is believed ) shall be in the East . Every Christian that is buried out of the Church , or Church-yard , hath a Crosse set at his head , to shew he was a Christian. C●ergy men that have taken orders , are buried in the habit of their orders ; all are wrapt in linnen , because Christ was so ; yet some are buried in sackcloth to shew their repentance . Antiently the names of holy men departed were registred in scrolls or ●olding tables called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word Diptycha the Latin Church retained ; these were kept by the Bishop , and the ●ames publickly read , in time of divine service , to shew that the just shall be had in everlasting remembrance . The prayers that are made for the dead , are not for the Saints in Heaven , for they need not our prayers , but our praises to God for them ; nor for the damned in Hell , seeing our prayers can availe them nothing , but onely for those who dying in venial sins unrepented , make satisfaction in Purgatory ; Lastly there is neither Gloria in exce●sis , nor Hallelujah , sung in the office for the dead . Of these passages see Alcui●us de divin . offic . Amalar. Fortunat. de Eccles. officiis , Stephanus Durantus de ritibus Eccles. Cathol . Guliel . Durandus in rationali , &c. The Contents of the Fourteenth Section . Of the Eastern Religions , and first of the Greeks . 2. Of the Church dignities , and discipline in the Greek Church at this day ▪ 3. Of the other Nations , professing the Greek Religion , chiefly the Moscovites , and Armenians . 4. Of the Monks , Nun● , and Eremites of Moscovia . 5. Of the form of service in their Chu . ches . 6. How they administer the Sacraments . 7. The Doctrine and Ceremonies of the Russian Church at this day . 8. Of their Marriage and Funeral Ceremonies . 9. Of the profession of the Armenians . 10. Of the other Greek Sects , namely the Melchites , Georgians , and Mengrelians . 11. Of the Nestorians , Indians , and Jacobites . 12. Of the Maronites Religions . 13. Of the Cophti . 14. Of the Abyssin Christians . 15. Wherein the Protestants agree with , and dissent from other Christian Churches . SECT . XIIII . Quest. 1. HAving taken a view of the differences in Religion among the Romanists and Anti Romanists in the West , what Religion do the Christians in the East professe ? A. In the East the Greek Religion prevaileth in many places , chiefly in those Countries of Europe ; namely , Greece , Macedon , Epirus , 〈◊〉 , Thr●ce , Servia , Basci● Moldavia , Walachi● ▪ Bosnia , Podolia , and Moscovia ; In the Islands also of the Aegean Sea , and in some parts of Poland , Dalmatia , and Croatia ; in some parts also of Asia , namely , in Natolia , Circassia , Mengrelia , and Russia . The Greek● place much of their devotion in the worship of the Virgin Mary , and of painted , but not carved Images ; in the interces●ion , prayers , help , and merits of the Saints , which they invocate in their Temples . They place justification not in faith , but in workes ; School-divinity , chiefly the works of Thomas Aquin●s ; which they have in Greek , are in great request with them . The Sacrifice of the Masse , is used for the quick , and the dead ; and they use to buy Masses ; they do not hold a Purgatory fire , yet they believe there is a third place between that of the blessed and the damned , where they remain who have deferred repentance till the end of their life ; but if this place be not Purgatory , I know not what it is , not what the souls do there . Though they deny the Procession of the Holy Ghost from the Son , yet ▪ they baptise in the name of the Three Persons . Priests among them may marry once , but not of●●er . That marriage is unlawfull , which is contracted within the seventh degree of Consanguinity and Affinity . They use leavened bread in the Sacrament , and administer in both kinds ; they have four L●●ts in the year ; they deny the Popes supremacy , abstain from blood and things strangled ; observe the Jewish Sabbath with the Lords day . They use neither confirmation , nor extream unction , and will not have either the blessed souls i● Heaven to enjoy Gods presence , or the wicked in Hell to be tormented ●ill the day of judgement ; preaching is little used amongst them , but Masses often ; therefore one of their Monks , whom they call Coloieri , for preaching , sometimes in Lent , and at Christmasse , and Eastet , was accused and banished to Mount Sinai by the Patriarch of Constantinople , as Chytraus witnesseth . They esteem equal with the Scriptures , the Acts of the seven Greek Synods , and the writings of Basil , Chrysosto●e , 〈◊〉 , and their traditions . They believe that the souls of the dead are bettered by the prayers of the living . They are no less for the Churches authority and for Traditions , then the Roman Catholicks be ; when the Sacrament is carried through the Templ● , the people by bowing themselves adore it , and falling on their knees , kisse the 〈◊〉 . Q. 2. What Ecclesiastical Dignities and Discipline is there in the Greek Church at this day ? A. They have their Patriarch , who resides at Constantinople , who is elected by his Metropolitans and Arch-Bishops , but is confirmed by the great Turkes chief Bassa , who upon promise of some thousand Duckets from the Patriarch , do●h ratifie his priviledges . He hath no more authority with the great Turk , then any Christian Embassadour , who thinks it a great honour to be admitted to fall down at the Seigniors feet , and to kisse his cloak . Next to the Patriarch are the Metropolitans , who are placed according to their antiquity . Of thes Metropolitans are 74. under whom are Arch-Bishops , and Bishops . The Metropolitan of Thessalonica hath ten Bishops under him ; he of Athens hath six ; Corinth hath foure Bishops , and one hundred Churches ; Mitylena had five Bishopricks , but now none ; Chalcedon hath a Metropolitan and sixty Churches , but no Bishops ; The Metropolis of Nicaea hath fifty Churches , but no Bishop at this time ; Ephesus hath fifty Churches , but no Bishop ; Philippi , the Metropolis of Macedonia , hath one hundred and fifty Churches ; Antiochia of Pi●idia , is Metropolis of fourty Churches ; Smyr●a is Metropolis of eighty Churches ; but fourty or fifty persons make a Church in Greece . Most of the Metropolies in Asia are ●●ined . The Greeks at Constantinople are distributed into certain Churches , where they meet on Sundays and holy days ; their greatest congregations scarce exceed three hundred persons . Their chiefe Feast is that of Maries assumption ; every Lords day in Lent , the Patriarch sayeth Masse , sometimes in one Church , sometimes in another , where he collects the almes of well disposed people . They have no musick in their Churches : the Women are shut up in their Churches within latises , that they may not be seen by the men . In the Patriarchs own Church are to be seen the bodies of Mary Salome , of Saint Euphemi● , and the Murble Pillar , to which Christ was bound , when he was scourged . They have also in the Greek Church Hieromonachi and Priests whom they call Popes ; 〈◊〉 may consecrate , and say Masse . They have the● ? Lay-Monks , Deacons , and Sub-Deacons , and their Anagnostes , who read the Dom●nical Epistle and other things . The Monks who are all of Saint Basils order have their Archimandrithes or Abbots . Their Monks are not idle , but work ; they are called Caloieri ; the Patriarch , Metropolites , and Bishops are of this order , and abstain from flesh ; but in Lent , and other fasting times they forbear fish , milk and egges ; the Greeks celebrate their Liturgies in the old Greek tongue , which they scarce understand . On festival days , they use the Liturgy of Basil , on other days that of Chrysost●me . They have no other tran●lation of the Bible , but that of the 70. Q. 3 , What other Nations professe the Greek Religion , besides those al●eady named ? A. The Moscovites and Armenians ; ●s for the Moscovites , they with the Russians were converted by the Greeks , and are with them of the same communion and faith , saving that they differ from the Greeks , in receiving children of seven years old to the Communion , in mingling the bread and wine in the chalice with warm water , and distributing it together in a spoon : besides , they permit neither Priest nor Deacon to officiate or take orders , except they be married ; and yet when they are actually in orders , will not allow them to marry : they dissolve marriage upon every light occasion : the Arch-Bishop of Mosco , their chief Metropolitan , was wont to be confirmed by the Patriarch of Constantinople , but is now nominated by the Prince or Great Duke , and consecrated by three of his own Suffragans , whereof there be but eleven in all that Dominion ; but the Bishops of South Russia subject to the King of Poland , have submitted themselves to the Pope ; and whereas the Russian Clergy were wont to send yearly gifts to the Patriarch of Constantinople , residing at Sio or Chios ; now the Gr●at Duke himself sends him somewhat yearly toward his maintenance : the Bishops of Moscovia , besides their Tythes , have large rents to maintain them according to their Place and Dignitie ; and they have as large an Ecclesiastical Jurisdiction , as any Clergy in Christendome : they do so highly esteemthe Scriptures and four General Councels , that they touch them not without crossing and bowing : Besides their Patriarch and two Metropolitans of Novograd , and Rostove , they have 4 Arch-Bishops , and six Bishops ; besides Priests , Arch-Priests , Deacons , Monks , Nuns , and Heremites . The Patriarch of Mosco was invested in his jurisdiction by Hieronymo , the banished Patriarch of Constantinople , or Sio ; because in the Isle Chio or Sio , was the Patriarchs seat , after he was banished by the Turk from B●zantium . The Bishops in their Solemnities wear rich Mitres on their heads , embroydered copes with Gold and Pearle on their backs , and a Crosiers staff in their hands ; when they ride abroad , they blesse the people with their two fore-fingers . All Bishops , Arch Bishops , and Metropolites are chosen by the Great Duke himselfe , out of their Monasteries ; so that first they must be Monks , before they can attain these dignities ; so they must be all unmarried men . The Ceremonies of the Bishops inauguration are in a manner the same that are used in the Church of Rome . Preaching is not used in this Church ; onely twice a year , to wit , the first of September , which is their new years day , and on Saint Iohn Baptists day , in the Cathedral Church a short speech is made by the Metropolite , Arch-Bishop , or Bishop , tending to love with their neighbours , obedience and Loyalty to their Prince , to the observation of their Fasts and Vows , and to perform their dnti●● to the holy Church , &c. Clergy there keep out learning , to keep up Tyranny . The Priests crowns are not shaven but shorne , and by the Bishop anointed with oyle ; who in the Priests ordination puts his Surplise on him , and sets a white crosse on his breast , which he is not to wear above eight days ; and so he is authorised to say , sing , and administer the Sacraments in the Church . They honour the Images of Saints ; their Priests must marry but once ; the 〈◊〉 people pray not themselves , but cause the Priests 〈◊〉 pray for them , when they go about any businesse or journy . Every year there is great meetings to solemnise the Saints day that is Patron of their Church ; and to have prayers said to that Saint for themselves and friends , and so an offering is made to the Priest for his pains ; for he lives on the peoples benevolence , and not on Tythes ▪ once a quarter the Priest blesseth his Parishioners houses with persume , and holy water , for which he is paid ; but whatsoever benefit the Priest makes of his place , he must pay the tenth thereof to the Bishop . The Priest wears long 〈◊〉 of hair ▪ hanging down by his ears , a gowne with a broad cape , and a walking staff in his hand . He wears his surplise , and on solemne days his cope , when he reads the Liturgy . They have their Regular Priests , who live in Covents . In Cathedral Churches are Arch-Priests , and Arch-Deacons ; every Priest hath his Deacon or Sexton . Q. 4. Are there any store of Monks , Nuns , and Ere●ites in Moscovia ? A. Every City abounds with Monks of St. Basils order ; for many out of displeasure , others out of fear in avoid punishment , and others to avoid taxes and oppression , do embrace this life ; besides the opinion of ●●●rit they have thereby . When any is admitted , he is by the Abbot stript of his Secular Garments , and next to his skin , is cloathed with a white Fl●nnel shirt ; over which is a long Garment , girded with a ●road leathern belt . The upper Garment is of Say , of a ●ooty-colour ; then his crown is shorne , to whom the Abbot sheweth , that as his haires are taken from his head , so must he be taken from the world : this done he anoints his crown with Oyle , puts on his ●wle , and so receives him into the Fraternity , having vowed abstinence from flesh , and perpetual chastity . The Monks do not onely live upon their rents , but they trade also , and are great Merchants ; as for scholarship they have none . Sergius is a great Saint ●mongst them , to whom the Empress goeth sometimes in Pilgrimage . They have divers Nunneries ; some whereof are onely for Noble mens Widows and Daughters , whose stock the Emperor meanes to ex●i●guish . They have E●emites also , who go stark naked , except about the middle , they wear long hair , and an l●on collar about their neck or middle . The people esteem them as Saints , and Prophets , and whatsoever they say is received as Oracles , even by the great Duke himselfe . He thinks himself in great favour with God , who is reproved , or robbed of any part of his goods by them . But of these E●emites there be very few in that cold country . Q. 5. What form of Service have they in their Churches ? A. They have their Matti●s every morning ; the Priest attended by his Deacon , in the middle of the Church , calls on Christ for a blessing , in the name of the Trinity , and then repeats three times , Lord have mercy upon us : this done , he marcheth into the chancel , whither no man may enter but the Priest alone ; and there at the Altar he sayeth the Lords prayer , and twelve times Lord have mercy upon us ; Then Praised at the Trinity : The Deacon and people answer Amen . Then he reads the Psalmes for the day , and with the people turns to the Images on the wall , to which they bow three times knocking their heads to the ground . Then he reads the Decalogue , and Athanasius his Creed . After this the Deacon standing without the Chancel door , reads a part of their Legend of Saints lives , which is divided into so many parts as there be days in the year ; then he addeth some collects or prayers . This Service lasteth about two hours , all which time many Wax Candles burn before their Images , some as big as a mans wast ; such are vowed and enjoyned by pe●nance . They have about nine of the morning another service , and on Festival days they have solemn devotion . The evening service is begun like the marnings ; after the Psalmes the Priest singeth the 〈◊〉 in their Language , and then all with one voice , Lord have mercy upon us , thirty times together ; and the boyes answer thirty times ; then is read by the Priest , and on holy days sung ; the first Psalme , and 〈◊〉 repented ten times . Then the Priest reads some part of the Gospel , which he ends with three Hallelujahs ; and withal that evening service with a collect for the day ; all this while the Priest standeth as , the high 〈◊〉 . The Deacon● stand without the Chancel , whither they dare not come during service time . The people stand together in the body of the Church , for they have no Pews to sit in . Q. 6. How do they administer the Sacraments ? 〈…〉 Eight days after the Child is born , he is brought to the Church-porch , where the Priest receives him ; and tells the witnesses their duties in the childs education after baptisme , namely to teach him how to know God and Christ , and withal what Saints are the chiefe mediators ; then he conjures the Devil out of the water , and so after some prayers , he plungeth the child three times over head and ears in a tub of warm water , holding it necessary that every part of the child be dipped . They use the same words that we do ; In the name of the Father , Son , and Holy Ghost : and not By the Holy Ghost , as some Hereticks have used . Then the Priest lay●th oyl and salt mixed together on the Childes forehead , on both sides of his face , and on his lips praying that God would make him a good Christian , &c. This done , the child being now made a Christian , is carried from the Porch into the Church : The Priest marching before , who layeth him on a cushion before the feet of the chief Image in the Church , to which he is recommended as to his Mediator . After baptisme the childs hair is cut off , wrapped up in wax , and reserved as a relique in the Church . The Russians use to re-bapbaptise their Proselyte Christians , and in some Monasterie to instruct them in their religion ; first they cloath the new convert with a fresh Russian Garment , then they crown him with a Garland , anoint his head with oyl , put a wax light into his hand , and for seven days together pray over him four times a day ; all which time he is to forbear flesh , and white meats . After the seventh day he is washed , and , on the eighth day is brought into the Church , and there instructed how to bow , knock his head , and crosse himself before their images . The Russians communicate but once a year , in Lent after confession to the Priest ; who calls them up to the Altar , askes them if they be clean from sin ; if they be , they are admitted ; but never above three at one time . Whilest the Priest prayeth , the communicants stand with their ●rms folded one within another ; then he delivereth to them a spoonful of bread and wine tempered together , saying , Eat this drink this , without any pause . Then he delivereth bread by it self , and wine mingled with warm water , to represent the water and bloc● that issued out of Christ side . Then the Communicants follow the Priest thrice about the Altar , with their folded arms . At last after prayers the Priest chargeth them to make good cheer and be merry for seven days together , & to fast the next seven days after . Q. 7. What is the Doctrine and Ceremonies of the Russian Church at this day ? A , They hold that the Books of Moses ( except Genesis ) are not to be read in Churches , and are of no use since Christs comming ; nor the Prophets , nor the Revelation . 2. They teach that their Church traditions are of equal authority with the word of God. 3. That the Greek Church , chiefly the Patriarch and his Synod , have full authority to interpret the Scriptures , and that their interpretation is authentick . 4. That the Holy Ghost proceedeth not from the Son. 5. They hold Christ to be the onely mediator of redemption , but not of intercession ; this honour they give to the Saints ; chiefly to the Virgin Mary , and Saint Nichola● , who they say is attended upon by three hundred of the chief Angels . 6. Their doctrine and practise is to adore the Images or Pictures of the Saints , whereof their Churches are full , and richly adorned . 7. They teach that in this life there can be no assurance of salvation . 8. And that we are justified not by faith only , but by works also ; which consist in prayers by number on their beads , in fasts , vows , almes , crossings , offerings to Saints , and such like . 9. They ascribe great power to auricular confession in doing away sin . 10. They hold al to be damned , that dye without baptism . 11. Extream Unction is with them a Sacrament , though not of such necessity as baptisme , yet they hold it a cursed thing to dye without it . 12. They re-baptise Christians converted to their Church . 13. They esteem some meats more holy then others , and are very strictly superstitious in their fasts . 14. They disallow marriage in their Clergy ; yet they permit their Priests to marry once . 15. They place such vertue in the cross that they advance it in all their high ways , on the tops of their Churches , on the doors of their Houses ▪ and are upon all occasions signing themselves with it on their foreheads and breasts : They adore it , they use the signe thereof in stead of prayers and thanksgiving in the morning and evening , when they sit down to meat and rise from table ; when they swear , they swear by the Crosse , &c. 16. Such vertue they place in holy Water , that after the Bishops have consecrated the Rivers on the Ep●pbany , as their custome is then every year , people strive who shall first plunge their children , and themselves therein , and think their meat is blessed that is boyled in that water ; and that the sick shall either recover , or be made more fit and holy for God , if they drink thereof . 17. They have their solemn Processions on the Epip●any , in which go two Deacons bearing banners in their hands , the one of our Lady , the other of Saint Michael fighting with the Dragon ; after them follow the other Deacons and Priests two and two in a rank , with copes on their backs , and images hanging on their breasts . After these march the Bishops in their robes , then the Monks and their Abbots : and after them the Patriarch in rich attire , with a ball on the top of his Mytre , as if his head supported the world ; at last comes the great Duke with his Nobility ; when they are come to the River , a hole is made in the Ice ; then the Patriarch prayeth , and conjureth the Devil out of the water ; which done , he casteth salt , and censeth the water with incense , and so it becomes holy . This is the Procession at Mosco ; where the people are provident , least the Devil ( bring conjured out of the water ) should enter into their houses , they make crosses with chalk over their doors . In their Processions also they carry the image of Christ within a Pix upon a high pole , which they adore , & think this image was made without hands . 18. Such holinesse they place in their Priests benediction , that when they brew , they bring a dish of wo●t to the Priest within the Church , which he consecrates , and this makes the whole brewing holy . In harvest they do the like , by bringing the first fruits of their corn to the Priest to be hallowed . 19. On Palm Sunday , when the Patriarch rideth through the Mosco , the Great Duke holds his horse bridle , and the people crie Hosa●●a , spreading their upper garments under his horse seet . The Duke hath for his service that day a pension from the Patriarch of 200. Rubbels . 20. Besides their Wednesdays and Fridays fasts , they have four Lents in the year : The first and great Lent is as ours , before Easter , the second about Midsummer , the third in Harvest time , the fourth about All-Hollow-tide ; the first week of their great Lent they feed upon bread and salt onely , and drink nothing but water ; in this Lent they have three Vigils , in the last whereof which is on good Friday , the whole Parish watcheth in the Church from nine a clock in the evening , till six in the morning ; all which time they stand , except when they fall down and knock their heads against their Images , which must be 1●0 . times in that night . 21. They have a Saint for every day of the year , which is held the Patron of that day . The Image whereof is brought every morning with the crosse into the Great Dukes Chamber , by the Priest his Chaplain ; before which Image the Great Duke prayeth , crosseth himself , and knocks his head to the ground : then is he with his Images be sprinkled by the Priest with holy water . On his Chair where he sitteth , he hath always the picture of Christ , and of his Mother ▪ as often as he , or his Nobles , drink or change their dishes at table , they crosse themselves . Q. 8 What Ceremonies use they in their 〈◊〉 ari●ges & funerals ? A. Their Marriages are performed with such words of contract as are used among us , with a Ring also , and delivery of the Brides hand into the Bride-groomes by the Priest , who stand both at the Altar , opposite to each other . The Matrimonial knot being tied , the Bride comes to the Bride Groome , and falleth down at his feet , knocking her head upon his shooe , in sign of her subjection ; and he casteth the lap of his upper garment over her , in token of cherishing and protection : then the Brides friends bow low to the Bride-Groome , and his friends likewise to hers , in sign of affinity and love : and withall the Bride-Groomes Father offers to the Priest a loaf of bread , who delivers it to the Brides Father , with attestation before God and their pictures , that he deliver the Dowry wholy at the appointed day , and keep love with one another ; hereupon they break the loaf and eat it . This done , the married couple walk hand in hand to the Church porch , where the Bride-Groome drinketh to the Bride , who pledgeth him ; then he goeth to his Fathers house , and she to hers , where either entertain their friends apart . In token of plenty and fruitfulnesse , corn is flung out of the windows upon the Bride and Brid-groom , at their entring into the house . In the evening the Bride is brought to the Bride-Groomes Fathers house ; there she lodgeth that night in silence and obscurity ; she must not be seen by the Bride-Groome , till the next day ; for three days she must say little or nothing ; then they depart to their own house , and Feast their friends . Upon any small dislike the man may enter into a Monastery , and so forsake his wife . At their Funerals they hire women to mourn , who howle over the body in a barbarous manner , asking him what he wanted , and why he would dye ? They use to put into the dead parties hand a letter to Saint Nicholas their chief mediator , to intercede for him . They use both anniversary and monethly commemorations of their dead friends , over whose graves the Priest prayeth , and hath a penny for his pains . They that dye in the winter , because the ground then cannot be digged , have their bodies piled up together in a place , which they call Gods house , till the spring ; what time the bodies and the earth being resolved and softned , every one taketh his dead freind and burieth him in the same apparel he used to wear when he lived . Q. 9. What is the profession of the Armenians ? A. They were altogether of the Greek Religion , and subject to the Patriarch of Constantinople , but now are fallen off in most Tenets , and have two Patriarchs of thir own ; the one resideth in 〈◊〉 the greater , called 〈◊〉 ; the other in Armenia the lesser ; but now the one sits in Persia ; the other , to wi● , the lesser , in Cilici● . They are in some sort 〈◊〉 , holding a coalition of Christs two natures , into one compounded nature ; but by their late confession ▪ ìt seems they have renounced this opinion . Their Patriarch ▪ they call Catholikes : they administer the Sacrament with unleavened bread ; and will not have Christs body to be really in the Sacrament under the species of bread and wine ; nor do they mingle water with wine . With the Greeks they deny the procession of the Holy Ghost from the Son. They give the Eucharist to Infants presently after Baptism ; they pray for the dead , yet deny Purgatory ; they re-baptise converts from the Latine Church . They fast the 25. of December , and keep Christmasse day on the Epiphany , or rather Christs baptisme . They keep the feast of Annunciation the sixt day of April , the Purification the fourteenth of February . They eat flesh on Fridays , betwen Easter and Ascention day . In Lent they feed onely on Herbs , Rootes , Fruits , and Pulse ; they abstain from such beasts they account unclean ▪ they hold that the souls of good men obtain not felicity till the Resurrection : They admit none to be secular Priests till they are married ; but must not marry the second time . They will not have the Sacraments to confer grace . They administer the cup to all , and celebrate no Masse , without distributing the Sacrament . They invocate Saints , and insert divers words into the Creed which are neither Greek nor Latine . Q. 10. What other Sects are there of the Greek Religion ? A. The Melchites , so called from Melech , a King , because they have always followed the faith of the Emperors of Constantinople , according as it was established by the Councel of Chalcedon , against Eutyches and Dioscorus . They are also called Syrians , from the country where they inhabit . These are altogether of the Greek Religion and Communion , but not of the jurisdiction of the Patriarch of Constantinople , but of the Arch-Bishop of Damascus , under the title of Patriarch of Antiochia ; for this City , where Christianity had its first residence and name , and where Peter sat seven years Bishop , being wasted and forsaken , the Patriarchs seat was translated to Damascus , where it remaineth . 2. The Georgians are also of the Greek Religion , but are not sub●ect to the Patriarch of Constantinople , having a Metropolitan of their own , whose residence is in the Monastery of Saint Katharine , in Mount Sin●i , a great way from Iberia , lying between the Euxin and Caspian Seas , where the 〈◊〉 inhabit ; who are so called from Saint George , as some think , who converted them to Christianity , and whose picture they carry yet in 〈…〉 ; but doubtlesse they were called 〈◊〉 before Saint George was born ; for Mela speake of them in the first Book of his Geography , who lived in the time of Claudius the Emperor ; and Vadianus on that place , thinks they were called Georgians from their Husbandry , to which they were much addicted . 3. The Georgians next Neighbours , to wit , the Mengrelians , called of old Colchi , and the ancient Zychi , now called Circassians , whence the Sultan had his 〈◊〉 , are also of the Greek Communion , and subject to the Patriarch of Constantinople ; but they baptise not their Children till they be eight years old . In other points they are of the Greek Religion , being converted to Christianity by Cyrillus and Methedius the Apostles or Ministers of the Patriarch of Constantinople . Q. 11. What is the Religion of the Nestorians , Christians of Saint Thomas , and Jacobites ? A. 1. The Nestorians , so called from Nestorius the Heretick , whose opinion concerning two Persons in Christ they held a long time , and spread themselves through a great part of Asia , by reason of Cosroes the Persian King , who in hatred to Hera●●ius the Emperor , caused all Christians within his Dominions to become Nestorians ; these were subject to the Patriarch of Musal , which some think to be Bagded or Babylo● , others Seleucia , and others a part of old 〈◊〉 ; but at this day most of them are subject to the Pope , both in jurisdiction , and partly in Religion , and have renounced their old errors concerning the two 〈◊〉 in Christ , that Mary should not be called the 〈◊〉 of God ; that the Councel of Ephesus , and all other Councels after it , are to be rejected ; these errors I say , they have renounced , but they administer the 〈◊〉 with leavened bread , and in both kindes , 〈◊〉 permit their Priests to marry the third or fourth 〈◊〉 they have Crosses but not 〈◊〉 , nor Crucifixes , nor 〈◊〉 ▪ confession 2. The Christians 〈…〉 or of Saint 〈◊〉 , so called , because converted by him . They were heretofore Nestorians , and subject to the 〈◊〉 of Masal , but now are subordinate to the Pope , both in profession , and jurisdiction . They did use to give the Eucharist in both kindes ; to season the bread with salt ; instead of Wine to drink the ●oyce of Raisons ; to baptise their children when fourty days old ; to reject all Images except the cross , the Popes supremacy , extream ●uction , and second marriages of their Priests , & ▪ but now they are of the Roman Religion . 3. The Iacobites ▪ so called from Iacobus , the Syrian , a great Eucychian , are spread through many Kingdomes in the East . They are named also Dioscorians from Dioscorus , Patriarch of Alexandria , a great Patron of Eutyches . They belonged anciently , before the Councel of Chalcedon , to the jurisdiction of Antiochia ; but since , they yeild obedience to a Patriarch of their own , whose residence is in Caramit the Old Metropolis of Mesopotamia , but yet retains the name of Patriarch of Antiochia . They held there was in Christ but one nature , will , and operation , and therefore in signing with the Crosse they used but one singer , whereas the other Eastern Christians used two . Before baptisme they imprinted on their children the sign of the Crosse with a hot Iron . They deny Purgatory , and prayers for the dead , and say that the Angels are made of fire and light . They hold that just mens souls remain in the earth till the Resurrection ; their Priests are married , they deny 〈◊〉 confession , give the Eucharist in both kindes , and the bread 〈◊〉 . They circumcise both Sexes , they condemn Eutyches as an Heretick , and yet honour Dioscorus , and Iacob the Syr●an as Saints ; but now they have utterly rejected the Heresie of one nature in Christ , and with the Latine Church acknowledge two distinct natures , with their distinct properties , as may be seen by the Iacobites confessions . Q. 12. What is the Religion of the Maronites ? A. The Maronites are so called from Maron a holy man , their chiefe residence is in Mount Libanus , though some inhabit Aleppo , Damascus , Tripoli of Syria and Cyprus . Their Patriarch is a Monk of Saint Anthony , having nine Bishops under him ; he is alwayes called Peter , and will be stiled Patriarch of Antiochia , which title is claimed by the Iacobite Patriarch , who is alwayes named Ignatius . The Maronites were Monothelites , and with the Greeks denyed the Procession of the holy Ghost from the Son ; abstained from blood and strangled things , observed the Sabbath with the Lords day , condemned the fourth marriage as utterly unlawful ; rejected confirmation ; administred the Sacrament in leavened bread , and in both kindes ; and excluded the blessed souls from heaven , till the Resurrection : they did besides hold that all mens souls were created together in the beginning : that Hereticks are to be rebaptized ; that the child is not to be baptized till the mother be purified , which is fourty dayes after a Male childe , and eighty after a Female ; that children should receive the Eucharist , as soon as baptized ; that the Father may dissolve the Matrimony of his child , if he dislike it ; that the Eucharist is not to be reserved , nor to be carried to sick persons , in danger of death ; that Priests and Deacons must be married ; that children of five or six years old may be made Subdeacons ; that women during their monthly purgations are not to be admitted into the Church , nor to the Eucharist . But these opinions the Maronites renounced , when the Christians had the command of Syria and Palestine ; but when Saladine recovered those 〈◊〉 ▪ the 〈◊〉 fell off from the Roman Church , and embraced their former Teners ; but in the 〈◊〉 of Gregory the 〈◊〉 and Clement the eighth they reconciled themselves again to the Roman Church . Q. 13. What are the Cophti ? A. The 〈◊〉 are the Iacobites of Egypt , for the Egyptians were anciently named 〈◊〉 ; we call them Cophti , that is , Egyptian Christians , as the Iacob●res of Syria are named Syrians , and in no country were these Eu●ychians more patronised then in Syria and Egypt ; yet these Iacobites differ from Eutyches in this , that He taught the two natures in Christ to be one by confusion or commixtion ; whereas They say , that they are one by co-adunation , but so , that the properties oh each nature remain distinct , so that in effect they 〈…〉 but dare not say to , for fear of 〈…〉 persons ; not being able to 〈…〉 the Nature and the Person . These 〈…〉 to the Patriarch of Alexandria , whose 〈…〉 is now in the City of Caire . They used heretofore to be circumcised ; but by the Popes perswasion have left it . They baptize not children till the 〈◊〉 day : to whom they give the Euceharist immediately after baptism , and then also confer on them all sacred orders under Priesthood ; their parents promising for them ( and performing what they promise ) till they be sixteen years old , chastity , fasting on Wednesdayes ▪ Fridays , and in the four Lents . They administer the Eucharist in leavened bread , and in both kinds . With the Greeks they leave out the words of the 〈◊〉 creed , and from the Son ; they deny the Sacrament and extream Unction to the sick , reject Purgatory , and prayer for the dead , and all General Councils ( chiehly Chalcedon ) after that of Ephesus . They keep no Lords day , nor Feasts except in Cities . They marry , within the second degree of consanguinity without dispensation , they account the Romane Church heretical , and in their Liturgies use to read the Gospel of Nicode●●● . Q. 14. What are the Abyssin Christians ? A. These be they which in habit the Mid-land 〈◊〉 , under Presbyter or Pre●ious 〈◊〉 , they have a 〈◊〉 of their own , whom they call Abunna , whose 〈◊〉 is white , his upper Vestime●t is like a Cardinals cloak 〈…〉 before . When he rides abroad on his Mule , he is attended on with a great train ; three crosses or sta●es are carried about him , and holdeth a crosse in his own hand . They have many 〈◊〉 Priests or Bishops , and great store of Monasteri●s . All their Patriarchs and Bishops are of S. Anthonies order , as are the Patriarcks of Alexandria , to whose jurisdiction anciently Aethiopia did belong ; and yet at this day they are tied to chuse their Abunna ( whom they call Catholike ) of the juri●diction of 〈◊〉 , by the 〈◊〉 of which place he is confirmed , consecrated and invested in his Ecclesiastical Rights . In their Liturgy also they pray particularly for the Patriarch of Alexandria . The 〈◊〉 Religion consisteth in circumcising Male and Female ; whether out of Religion , or the ancient custom of their Nation ( as being descended from the ancient Aethiopians or Arabians , Ismaels posterity , who used to be circumcised ) is uncertain : But most likely they are circumcised in memory and imitation of Christ , who was also circumcised . They use also every year to baptise themselves in Lakes and Rivers 〈◊〉 Epiphany day , in remembrance of Christs baptisme , who was baptized on that day in Iordan . The other points of their Religion be these : they abstain from such beasts as the old Law accounteth unclean ; they keep the Sabbath and Sunday together : The Thursday before Easter they administer the Sacrament is unlearened bread ; but ordinarily in leavened bread ▪ all communicate ( standing ) in both kindes . The Wine they receive from the De●con in a sp●on ; and that in the Church onely ▪ The day they receive in ▪ they must not spit till 〈…〉 . After sorty days the Males are baptized , the 〈◊〉 after eighty , except in case of necessity ; and then also they give them the Eucharist ; they think their Children dying without baptisme shall be saved by the ●aith of their parents . They confesse after every sin committed , and then receive 〈…〉 . They are Iacobites in acknowledging 〈…〉 and will in Christ ; therefore they 〈…〉 of Chalcedan , for condemning Dioscorus the 〈◊〉 . So they deny Confirmation Extream and 〈◊〉 . They hold trad●ction of souls , admit of pain●ed , not 〈◊〉 Images ; they usually excommunicate are none but 〈◊〉 and this onely belongs to the 〈◊〉 . Priests and 〈◊〉 have neither Tythes , nor Almes by begging , but live by their labour . They permit not their Bishops and Priests to marry twice . Flesh is eat every Friday betwixt Easter and Whitsunday . The King conferreth all Ecclesiastick promotions , except the Patriarchship . Of these passages see the above named Authors , and 〈◊〉 the Aethiopian Liturgy in Bibli●th●ca 〈◊〉 . tom . 6. Alvares the King of Portugals Chaplain , who lived in Aethiopia 6 years , & wrote the Aethiopian History . Zega Zabo an Aethiopian Bishop sent into Portugal by King David the Abyssin ; who set out the confession of the Aethiopian faith , translated by Damianus a Goes , &c. Q. 15 , Wherein doth the Protestant Church agree with , 〈◊〉 dissent from other Christian Churches ? A. They agree with the Greek Church , in giving the Sacrament in both kindes , in admitting Priests to marry , in rejecting images , purgatory and extreame unction , and in denying the Popes supremacy ; in the same points also they agree with the Melchites or Syrians , with the Georgians , Mengrelians and Gircassians , and with the Moscovites or Russians , who are all of the Greek profession , though in some things they differ . The Protestants agree with the Nestorians in rejecting au●●cular confession , in permitting Priests to marry , in communicating in both kinds , and in rejecting Crucifixes . With the Christians of Saint Thomas , they agree in administring the Sacrament in both kinds , in rejecting images and extream Unction , and permitting Priests to marry , and denying the Pope supremacy . They agree with the Iacobites , in confessing their sins only to God , in rejecting purgatory , and prayers for the dead , in giving the Sacrament in both kindes , and in unleavened bread , and in tolerating Priests marriages ; in the same points also they agree with the 〈◊〉 or Christians of Egypt , with the Abyssins , Armenians and Maronites . But the Protestants difher from the above named Churches in these subsequent points 1. They believe that the holy Ghost proceedeth from the Son. 2. They use unleavened bread in the Sacrament . 3. The English Protestants allow Confirmation . 4. They hold that the blessed souls enjoy Gods presence , and that the wicked are tormented in Hell , immediately after their departure hence . 5. They permit Priests after ordination to marry . 6. They reject pictures as well as Massie-images . 7. They observe not the Saturday 〈◊〉 Sabbath . 8. They have but one Lent in the year . 9. They make no scruple in 〈◊〉 of blood ; in these points the Protestants dissent both from the Greek● , Melch●tes ; Georgians , 〈◊〉 ▪ Circassiani , Moscovites and other Sects above named . They defer not baptisme till the eighth year with the Circassians ; they pray not for the dead , nor give the Sacrament in a spoon , nor divorce their Wives upon every light occasion , with the M●scovites ; they affirm not two persons in Christ , nor deny Mary to be the Mother of God , nor reject the Councel of Ephesus , and all other Councels after it , with the Nestorians . They defer not baptism till the fortieth day , nor exclude Priests from second marriage , with the Christians of Saint Thomas . They do not ascribe one nature only , one will , and one operation to Christ , nor do they use circumcision , and a hot Iron in baptisme , nor do they reach that Angels are composed of fire and light , with the Iaoobites . They give not the Eucharist to Insants , they marry not in the second degree of consanguinity , nor do they read the Gospel of Nicodemus , with the Cop●ti . They do not hold traduction of souls by seminal propagation , nor baptize themselves every year , nor suffer they their Ministers to live by mechanical labours , with the Abyssins . They use nor rebapti●ation , nor fasting on Christmasse day , nor abstain from eating of uncleane beasts prohibited by the old Law , with the Armenians ; they do not hold that all souls were created together , nor that parents ought to dissolve their childrens marriages when they please , nor that Children should be made Sub-Deacons , nor that Menstr●ous Women should be excluded from the Sacrament , with the Maro●ites . The Protestants do not celebvate their Liturgy in an unknown tongue , as the 〈…〉 , Iacobites , Indians and Nestorians do , who make use of the 〈◊〉 or Syriack language in their divine service , which few understand ; nor with the Greeks , Melchi●es , Georgians , Circassians and others , do they use the ancient Greek tongue in their liturgies , which these above named know not , and yet make use of it in their Churches ; nor with the Boman Catholicks doe they read and pray in Latine , but in their own vulgar languages , which are intelligible by all ; in which point they agree with the Abyssins , A●menians , Moscovites , Russians ▪ 〈◊〉 , anciently called Illyrians . Lastly , Protestants differ from the Roman Catholicks in these points . 1. Of the number of Canonical Books of Scripture , of their sufficiency , authority and interpreter . 2. Of Christs descent into hel 3. Of the head of the Church , and of the Popes supremacy . 4. Of the true Catholick Church , 5. Of their Clergy , their orders , immunities and 〈◊〉 . 6. Of ●he Monastical life , vows , and Evangelical Counsels . 7. Of the power of the Civil Magistrate . 8. Of Purgatory . 9. Of invocation of Saints . 10. Adoration of Images and Reliques . 11. Sacraments their number , efficacy and ceremonies . 12. Baptisme its necessity ; effects and ceremonies . 13. Transubstantiation , and the consequences thereof . 14. Of administring in both kinds . 15. The sacrifice of the Masse . 16. Auricular confession . 17. Satisfaction . 18. Indulgences . 19. Extream Unction . 20. Original sin . 21. Free will , Predestination , and Grace . 22. Justification , Faith , and good wo●k● . 23. The Latine Service . 24. Traditions . Some other small differences there are , and fewer there might be , if men would be moderate on either side ; but the spirit of contention and contradiction , hath hitherto hindered , and will yet hinder the peace of the Church , till the Prince of Pea●e , our true Solomon , who built this mystical Temple , without noyse of Axes or Hammers , put an end to all j●rrs and discords , till he whom both the Winds and Seas do obey , awake , who now seemes to be asleep ; till he , I say , awake and rebuke the stormy winds , and proud billows on which his ship is tossed to and fro ; that at last she may e●joy a calm time , and some Halcyonian days , and may cast Anchor in the safe harbour of tranquillity , where we may finde our Saviour , not in the Earthquakes , Whirlewinds , and fire of contention ; but in the 〈◊〉 and quiet voice of peace , concord and unity , which he left to us as a Legacy , but we have lost it by our pride , sacriledge , ●nvy , 〈◊〉 , covetousness , profanenesse , and vain-glory . The Contents of the Fifteenth Section . Religion is the ground of all government and greatnesse . 2. By divers reasons it is proved that Religion of all Common wealths , and humane societies , is the foundation . 3. That Princes and Magistrates ought to have a special care , in setling and preserving of Religion . 4. That one Religion onely is to be allowed in a Common wealth publickly . 5. In what respects different Religions they be tolerated in private . 6. A Christian Prince may not dissemble his Religion . 7. Why God blesseth the professors of false Religions , and punisheth the contemners thereof . 8. False Religions are grounded upon policy , & what use there is of Ceremonies in Religion . 9. The mixture and division of religions , and of Idolatry . 10. How the Gentile Religion in worshipping of the Sun , seems to be most consonant to natural reason ; with divers observations concerning Sun-worship , and the knowledge the Gentiles had of a Deity , & the Vnity thereof , with some glimmering of the Trinity . 11. That the honour , maintenance , and advancement of a Priest hood , is the main supporter of Religion . 12. That the Christian Religion is of all others the must excellent , and to be preferred for divers reasons , being considered in it selfe , and compared with others ; with an exhortation to the practice of religious duties , which is true Christianity . SECT . XV. Quest. I. HAving now pass't through all Religions known in the World , it remains that we make some use of what we have viewed : let us know then , to what end and purpose hath this View been taken ? A. First to let us see , that there is no nation so barbarous , or brutish ( except some particular fools , who have said in their heart , there is no God ) which hath not made profession of some Religion , by which they are taught to acknowledge and worship a Deity : For Religion is the pillar on which every Common●wealth is built ▪ so long as the pillar is stable and firm , which is the foundation , so long will the house stand immovable ; Though the rain descend , and the windes flow , and the hloods come , and beat upon that house , yet it shall n●t fall , because it is founded upon a Rock , M●t. 7. But if blinde Sampson , if people void of understanding ▪ trusting to their strength , shake once this pillar of Religion , down falls the whole Fabrick of Government , Law and Discipline . Of this , examples in all ages may be brought , to shew , how States and Religion , like Hippocrates Twins do live and die together ; so long as Religion flourished in Iude● , so long did that State flourish ; but when the one failed , the other fell . Iudah and Israel were not carried away into Captivity , till they had Captivated Religion : As Sampsons strength consisted in his Hair , so doth the strength of a Common●wealth in Religion ; if this be cut off , the Philistions will insult over the strongest State that ever was ; and bring it to destruction : This is the ●alladiu●● , which if once removed , will expose the strongest City in the world to the enemy . The Greek Empire had not fallen from the Pal●●●gi to the Turk , had the Christian Religion stood firm in Constantinople . The Poet could acknowledge that so long as Rome stood religious , so long the continued Victorious ; Diis de 〈…〉 . And Tullie confesseth that the instruments by which the Romans subdued the world , were not strength and policy , but Religion and Piety : Non calliditate & r●bore ▪ sed pietate ac Religione omnes gentes nationsque super astis . Orat. de 〈◊〉 . resp . For this cause the Senat and people of Rome were careful to send their prime youth to 〈◊〉 , ▪ ( the University then of the 〈◊〉 Religion ) to be instructed in the grounds of all their sacr●d and mysterious learning . Therefore , 〈◊〉 in Dion Cassius ● . 3. adviseth Augustus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by all means and at all times , to advance the worship of God , and to cause others to do the same , and not 〈…〉 innovations in Religion , whence proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conspiracies , sediti●●● , and conventicles , or combinations . Religion is the Bulwark , as plato faith , of Laws and Authority ; it is the band of all humane society ; the fountain of justice and fidelity ; beat down this Bulwark , break this band , stop this fountain , and bid Adieu to all Laws , Authority , Unity , Justice , and Fidelity . Q. 2. How doth it appear that Religion is the foundation of Common-we●li●e● human societies ? A. 1. Because Religion teacheth the fear of God , without which , men should live more securely among Lyons and Beares , then among men ; therefore Abraham Gen. 20. knew that at Ger●● he should both lose his Wife and his life too , because he thought , surely the fear of God was not in that 〈◊〉 ; 't is not the fear of temporal punishment , or of corporal death that keeps men in awe , but of eternal torments and spiritual death ; therefore when men will not fear th●se that can destroy the body , they will stand in awe of him who can cast body and soul into Hell fire , Mat. 10. It was this fear that begot Religion in the world , Primus in 〈◊〉 Deos fecit timor , and it is Religion that cherisheth , increaseth and quickneth this fear ; the end then of Common-wealthes and of all societies , is , that men may live more comfortably and securely then they can do alone ; but without Religion there can be no security nor comfort , no more then there can be fo● Lambs among Wolves , for 〈…〉 . 2. There can be no durable Common-wealth where the people do not obey the Magistrate ; but there can be no obedience or submission of Inferiours to their Superiours without Religion , which teacheth that Princes and Magistrates are Gods Vice - 〈◊〉 here on Earth ; whom if we do not 〈◊〉 and obey , we cannot fear and obey God ; who commands Rom. 13. That every soul be subject to the higher Powers , for there is no power but of God. 3. There is in all men naturally a desire of happinesse and immortality ; which cannot be attained without the knowledge and worship of God ; whom we can neither know nor worship without Religion , which prescribeth the rules and way of worshipping him ; and likewise sheweth us that there is a God , that he is one , invisible , eternal , omnipotent , the maker of all things , &c. 4. The Essence and life of a Common-wealth consisteth in Love , Unity , and Concord ; but it is by Religion that these are obtained ; for there is no band or tie so strict and durable , as that of Religion , by which all the living stones of the great buildings of Kingdoms and States are cemented , and like the planks of N●ahs Ark , are pitched and glewed together . 5. As each particular man is subject to death , and corruption , so are whole States , Corporations , and K●ngdoms ; but the means to retard and keep off destruction , and ruin from them is Religion ; hence those States continue longest where Religion is most esteemed and advanced ; whereas on the contrary , the contempt of Religion is the fore-runner of destruction ; this we see that when the whole world was united into one corporation and society , for slighting Religion , were all overthrown in the General Cataclysme , except eight religious persons , saved in the Ark. The Poet acknowledgeth that all the miseries which befel Italy , proceeded from the neglecting of Religion ; Dii multa neglecti dede●unt Hesperiae mala luctuosae , Horat. 6. As all Common-wealths and States know and are assured that they cannot subsist without the protection of Almighty God , who is the Author of all humane societies , so likewise they know , that God will not owne and protect them who either cannot or will not serve , worship , and honour him , which without Religion is impossible to be done by man ; for as all Nations know , even by the comely order and harmony , the strange operations of Nature , and the beauty of the world , that there is a Divinity , which is also plain by the actions of Providence ; so likewise they know that this Divine power must be honoured and obeyed ▪ except they will shew ingratitude in the highest degree , to him , whence they have their living , moving , being , and all they enjoy ; but without Religion they can neither know how nor where , nor when to worship him . 7. Every man knows he hath a spiritual , reasonable , and heavenly soul , which naturally delights in the knowledge and contemplation of heavenly things , which shew that he cannot reject all Religion , except he will shake off nature and humanity . 8. The veriest Atheists in the world , who denyed God , ( at least in his providence , though they could not in his essence ) yet affirmed that Religion was necessary in all societies , without which they cannot subsist , as is already said . 9. As subjects will not obey their Princes , but fall into rebellions , so Princes will not protect their Subjects , but become Wolves and Tyrants , if it were not for Religion that keeps them in awe , and assures them that there is over them a King of Kings , and Lord of Lords , to whom they must give an account of their actions ▪ Regum timendorum in pr●prios greges , Reges in ips●s imperium est I●vis . Horat. 10. If it were not for the force of Religion , few Common-wealths ▪ could defend themselves ; what souldier would fight with that courage , or expose his life to danger , if he did not expect a greater reward , a more durable garland hereafter , then any they could expect here ? This made the Iewes so resolute against their neighbour Gentiles ; this animated the Romans against their enemies ; they fought Pro Aris for their Altars in the first place ; this animateth the Turks against Christians , and these against the Turks . Q. 3. Ought not then Princes aud Magistrates to have , a special care in the setling and preservation of Religion ? A. Yes : for no means is so powerful to establish and perpetuate their thrones and authority as Religion ; no Guard so strong as this , no Castle so impregnable ▪ no Spur so sharp to stir and extimulate peoples affections towards the defence , obedience , reverence , and maintenance of their Governours , as Religion ; therefore the wise Roman Emperors took more pride and delight in the titles of Pius and Sanctus ; of Pious , Holy , Religious , then to be stiled , wife . Fortunate , Stout , or Valorous ; and to let the people know what care they had of Religion , they alone would be called Pontifices Maximi ; or chief Bishops . There is no Epithet that the wise Poet gives to Aenaeas so often , as that of Piety ; Pius Aenaeas , pietate insignis & armis , insignem pietate virum , &c. Qun justior alter , ●ec pietate fuit . &c. Virgil. That good Emperour Antoninus , who succeeded Hadrian , preferred the title of Pius to all his other honorable titles ; and as wise Princes have been chiefly careful of Religion , to preserve it pure , and uncontaminate , so have they bin diligent in suppressing Atheists , the chief enemies thereof : for they saw that Atheisme did introduce Anarchy ; for he who is an enemy to God , cannot be a friend to Gods Vice-Gerents ; therefore in all wel governed States they have been either put to death or banished , as being enemies to government and humane society . Wise Princes finde that as religion uniteth peoples affections to them , so it makes them fortunate and successful in all their actions and undertakings ; never was there a more religious Prince then King David , and never a King more successful against his enemies ; the like we may see in Constantine , Theodosius , Charles the Great , and many others no lesse famous for their Religion , than for their Victories ; and because wise Law-givers are not ignorant how much religion is prevalent with the people , therefore they delivered them no Laws , but what either they received , or said they received from some Deity ; so Lyc●rgus gave out that his Laws were delivered to him by Apollo : Minos received his Laws from Iupiter , with whom he was familiar nine years together . Zaleucus makes Minerva the Author of his Laws . Numa ascribes his Laws to the Nimph Aegería , with whom he had familiar conferences in the night . And Mahomet will have his Laws backed by the authority of the Angel Gabriel ; such is the force of Religion ; that without this , men would neither receive nor obey Laws : for this cause God himself appeared often to the Patriarchs , and came down in lightning & thunder upon Mo●nt Sinai , when he gave the Law. Neither hath there been any more forcible way to appease tumults and popular seditions , then the conceit of Religion . When the C●ty of Florence in a civil dissention was washed with her own blood , Francis Sodorinus the Bishop , in his Pontificals , having the crosse carried before him , and accompanied with his Priests , struck such an awe of Religion into the hearts of the Citizens , with his very presence , that they flung down their arms ; the like religious Stratagem was used by Iaddus the High Priest of the Jewes , to obtain the favour of Alexander , as he was marching against Ierusalem with his Army , who was so struck with the Priests majestical presence and Vestiments , that he both adored the Priest , spared the City , and conferred on it divers benefits . The like respect and successe had Pope Vrban from Attila when he besieged Aquileia ; and many more examples may be alledged . Q. 4. Are Pluralities of Religions tolerable in a State ? A. 1. Publickly one Religion onely is to be allowed , because there is but one God , who is the Object of Religion ; therefore as his Essence is most simple and indivisible , so should his worship be , because diversities of Religion breed diversities of opinions concerning God. 2. As there is but one truth , so there ought to be but one Religion ; for false Religions either teach to worship false Gods , or else in a false manner to worship the true God ; therefore God himselfe prescribed to the Jews the rule and manner of his worship , strictly commanding them not to alter any thing therein ; and Saint Paul sheweth , That the Gospel which he taught , was the onely true Gospel , so that if an Angel from Heaven should preach any other Gospel , let him be accursed , Galat. ●3 . As there is but one Church which is the ground and pillar of truth , and one faith to lay hold on that truth , and one spirit to lead the Church into the way of truth , so there should be but one Religion , which is the Doctrine of that truth . 4. There is but one way to Heaven and life ●●ernal ; but the wayes to destruction are many ; therefore there ought to be but one Religion to conduct us in that way to eternal happinesse . 5. Religion ( as is said ) is the Foundation of all States and Kingdoms ; therefore in one State or Kingdom there ought to be but one Religion , because there can be but one foundation ; for one Building cannot have many Foundations ▪ 6. ●eligion is the band and cord by which the unity of the State is preserved ; if this band be broken into many pieces , how can it binde the affections of people , and preserve their unity , either amongst themselves , or with their Princes and Governours : As therefore a City divided against it self cannot stand ; neither can that State subsist , which is divided into different Religions , which occasioneth diversity of affections , and withall many jars and contentions . 7. As in bodies natural , contrary qualities cause destruction ; so in bodies Politick , contrary Religions ; for if there be but one true Religion , the rest must needs be false ; and what can be more contrary then truth and falshood ? so that the belly of Rebecca must needs be tormented , where such opposite twins do struggle : Hence proceed heart-burnings , emulations , strifes , proscriptions , excommunications , and such like distempers , by which the seamlesse coat of Christ is torne in pieces . 8. Diversitie of Religions beget envy , malice , seditions , factions , rebellions , contempt of Superiors , treacheries , innovations , disobedience , and many more mischiefs , which pull down the heavy judgements of God upon that State or Kingdom where contrary Religions are allowed , because whilest every one strives to advance his own Religion above the other , all these distempers now mentioned must needs follow . We could instance the condition of the Iewes , how they flourished whilest they adhered to the Religion prescribed them by God : But when they admitted the Gentile Religions also among them , they fell into all the mischiefs mentioned , and God cast them off as a prey to their Enemies . But we have sufficient and experimental proof of this in our neighbouring Countries of France and Germany ; what distempers and civil wars not many years ago have ensued upon the differences of Religion , to the desolution and ruine of many Towns and Cities ? Tantum Relligio potuit suadere malorum ▪ Q. 5. May a State tolerate different Religions in privat ? A. 1. If they be such Religions as do not overthrow the fundamentals of truth . 2. Nor such as impugne or disturb the government established in that State or Kingdom . 3. If the professors thereof be such as are not factious , ambitious , or pertinacious ; but honest , simple , tractable , obedient to Superiors , having no other end in holding their opinions of Religion , but Gods glory , and satisfaction of their own conscience , so far as they can conceive , and withal are willing to submit to better judgements , and to renounce their opinions when they are convinced to be erroneous ▪ in these regards I say a State may , and wise States do tolerate diversities of opinions in Religion , upon good grounds ; because ( as Solomon saith ) There is a time for all things under the Sun : There will come a time when the tares shall be separated from the corne , though the wise Husbandman suffers them to grow together a while . The wise Physitian will not presently fall to purging out the noxious humours of a Cacochymicall Body ; for in some diseases nothing is more dangerous then precipitate and untimely Physick ; Chronical d●seases are not cured by Physick and motion , but by time and rest . The nature of man is such ( saith Seneca ) that he will be sooner led then drawn , facilius ducitur , quàm trabitur . Stubborn and violent courses in reformation , beget stubborn and violent opposition . The warme Sun will prevail more with the traveller , then the cold and boysterous winde ; the Goats blood will break the Adamant , which the hardest hammers cannot do . God also hath his times for calling of men to the knowledge of his truth ; some he calls at the nineth hour , and some not till the eleventh . Christ sends abroad his Disciples to preach and work miracles among the Iewes : but into the way of the Gentiles they must not yet go till his ascension . It falls out many times that the remedy is worse then the disease ; and while we go about to cure the State , we kill it ; and instead of purging out the peccant humours of the body Politick , we cast it into a Calenture or burning Feaver . This was not unknown to that wise and good Emperor Theodesius , who could not be perswaded by the Catholikes to extirpate , or use violent courses against the Arrians , but permitted them to enjoy their Churches and opinions , knowing how dangerous it would prove to the State , if the quietnesse thereof should be disturbed ; this had been to kindle the fire which was lately extinguished , and to raise a con●●●gration in the Empire , which could not be quenched without an inundation of blood ; this had been Camerinam movere , or to awake a sleeping Dog. For this cause though the Turk is zealous in his Religion , yet he permits Christians , Iewes , Persians , Aethiopians , and others to enjoy their several Religions . The like liberty is permitted in Germany , France , and other places , for avoiding further mischief ; For this purpose that there may not be a breach of peace , and disturbance in the government of the State. The Turks and Moscovites inhibit all disputations in points of Religion upon pain of death . The like inhibition was made by the Emperor and Princes of Germany , after their Civil Wars , that there should be no dispute or contention between the Catholickes and Protestants ; for indeed by such disputes , Religion it self is weakned , and the State indangered ; for if it be not tolerable to question Laws once established , how can it be safe either for State or Church to call in question Religion once setled and confirmed by authority ? By questions and disp●tes the Majesty of Religion is slighted ; and that made dubious , which ought to be most certain ; The objects and high mysteries of our faith , are not to be measured by our shallow reason . The many disputes about Religion , commonly overthrow the practise of Religion , which consisteth not in talking , but in doing ; the one indeed is more easie then the other , as Seneca saith , Omnes disputare malunt quam vivere ; We had rather dispute of salvation , then work it out with fear and trembling . If Heaven could be obtained with wrangling and disputing , a profane Sophister should sooner have it then a Holy Christian , who knows that life eternal is not obtained by talking of , but by walking in the ways of Gods Commandements . But to return to our former discourse , and to end this question , as we began ; diversity of Religious , with the limitations aforesaid , may be connived at ; especially when it cannot be avoided without the danger and ruin of the State ; and the rather , because the Conscience cannot be compelled , nor faith forced . There never was a wiser State than the Romans , and more zealous in the worship of their gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the custome and laws of their Nation ; yet they admitted the worship of Isis and Aesculapius , forrain Deities ; and a Pantheon , or Temple for all gods . And though they abhorred the Iewes above all other people , yet Augustus , that wise and happy Emperor , permitted them to exercise their own Religion . Princes and Magistrates must , like wise Ship-Masters , rather strike Saile , and cast Anchor , then make Ship-wrack in a storme , and rather saile back with safety , then venture upon the Rocks in the Harbour with danger : Praestat recurrere quàm male currere . As Constans the Emperor , and The●dosius the Great , though Catholick Princes , yet for quietnesse sake tolerated the Arrians . So did Leo make an Edict of Union , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all the different religions within his dominions might live peaceably and friendly together . For the same cause Anastasius made a Law of Amnesty , and accounted those the best preachers that were moderate . Q. 6. May a Christian Prince dissemble his Religion ? A. 1. He may not ; because God abhorreth Hypocrisie , condemneth a double heart , and rejecteth such as draw neer to him with their lipps , when their hearts are far from him . Christ denounceth more woes against Hypocrisie then any other sin : of those who are Wolves in Sheeps cloathing , he will have us take heed , and threatneth to deny those before his heavenly Father , who deny him before men . We are commanded to love God with all our heart , with all our strength , &c , which we do not , if we dissemble . He requires faithfulnesse , truth , and sincerity in the inward parts , he abhorreth lia●s , and deceitful men . Shall we think it lawful to dissemble with God , and are offended if our neighbours dissemble with us ? God will not have us wear a Li●sie-Woolsie Garment ; nor plow with an Oxe and an Asse : nor sow different seeds in the same ground . Simulata sanctitas duplex impietas ; The Divel is never more dangerous , then when he transformes himselfe into an Angel of light ; Malus , ubi se bonum simulat , pessimus est , saith Seneca . 2. God is the chief good , in whom is no impurity nor guile ; therefore he requires of us pure and sincere love ; he is omniscient , there is nothing hid from him , he knoweth the hearts , and searcheth the reins , and knoweth our thoughts long before : all things are naked and open to his eyes ; Therefore though we can delude men , we cannot deceive God ; he knows what is within painted sepulchres , and in those platters that have washed outsides . God is truth it self , therefore is an enemy to falshood . He is zealous of his glory ; but there is nothing wherein he is more dishonoured , then by dissimulation and Hypocrisie . 3. Never was there any good Prince a dissembler , nor did ever any dissembler prove a good Prince ; but cruel , tyrannical and impious ; as we see by the examples of Herod , Tiberius , Nero , and many more , who at first made great shew of Religion and Vertue ; but when the Visard was taken off , they proved monsters and not men , and Wolves in Sheeps cloathing ; nay there is more hope of him that in the beginning professeth his own infirmities , then in him that concealeth them ; for the one is more corrigible then the other : as Bodin instanceth in King Iohn of France , who could not hide his weakness , yet never committed any wicked act . And indeed dissembling Princes fall into this inconvenience and mischief , that they cannot-be long hid under the visard of Religion and vertue ; but their nature will break out , and then will become more odious to their people , than if they had at first detected their natures . Dienysius the younger , so long as Plato was with him , played the counterfeit egregiously , making shew of sobriety , temperance , and all other Princely vertues ; but as soon as Plato was gone , his wicked nature brake out , like a running streame that hath been dammed up . And how can a people put confidence in that Prince , who dissembleth with God ? he that is not true to his maker , but playeth fast and loose with him , can never be true to his people . And indeed for a Prince or State to dissemble with God , who had raised them out of the dust , to make them rulers over his people is ingratitude in the highest degree ; and much worse than of any private man , by how much the higher he is advanced above others . To be brief , among all the wicked qualities of Catilin , there was none that was more exaggerated by the Historian , then his dissimulation , and counterfeiting ; Cujuslibet rei simulator ac dissimulator ; aliud in lingua ●rempt●●m , aliud , in pect●re clausum habebat . Q. 7. Seeing there is but one true Religion , why doth God blesse the professors of false Religions , and punisheth the contemners thereof ? A. 1. Because in false Religions there is the acknowledgement of a Divinity , though the conceptions men have of this Deity be erroneous , and the worship they give be superstitious . 2. Because by false religions men are kept in awe and obedience to their Superiours , and in love and concord among themselvs ; therefore God , who is the author of all goodnesse , and tender of the welfare of mankinde , will rather have a false Religion then none , and Superstition rather then Atheisme ; for even in false Religions both Prince and people are taught their duties to each other . The Romans stood so much in awe of their heathenish superstitions , that they would rather lose their lives , then falsifie the oaths they took in presence of their gods ; and were more moved to the performance of their duties , by the hope of rewards , and fear of punishments hereafter , then of any they could expect or endure here . Humane society , fidelity , justice , temperance , fortitude , and other vertues , are upheld even by false religions : therefore the defenders of such have been outwardly rewarded by God , and the enemies thereof punished . Philip of Macedon , for defending Apollo's Temple against the Phocenses , who came to rob it , obtained a glo●ious Victory , and they an ignominious overthrow , to the losse of the whole Army . The souldiers of Cambyses , who went to pillage the Temple of Iupiter Hammon , were overthrown by the Sands , and he , for his many Sacriledges committed in Egypt , was slain by his own sword in the midst of his age , glory , and army . God punished the Sacriledge of Xerxes the son of Darius , for robbing the Delphick Temple , with the losse of his innumerable army , by a handful of Grecians , and the overthrow of his 4000. sacrilegious souldiers , with lightning , hail , & storms , so that not one was left to bring tidings of the destruction of those wretches who were sent to ●rob Apollo . Brennus , Captain of the Gauls , had the like judgement fell upon him , for the like sacriledge upon the same Delphick Temple ; his Army was overthrown by storms and an earthquake ; Brennus himselfe , out of impatience , was his own executioner . Sextus Pompeius , for robbing Iuno's Temple , was exercised ever after with miseries and calamities , so that never any action he undertook prospered ; and at length lost both his Army and himselfe miserably . I could speak of the wretched end of Antiochus , who robbed the Temple of Iupiter Dodon●●s , and of those who stole the gold of Tholouse ▪ but these examples are sufficient , to let us see , what severity God hath used against sacriledge , even among the Gentiles : What then shall they expect , that with sacrilegious hands have spoiled the Temples of Christians ? if he be such a favourer to Superstition , will he not much ●ore patronize the true Religion , and persecute with his plagues sacrilegious Christians , who hath not spared sacrilegious Gentiles ? God prospereth false Religions , when conscientiously practised , and curseth wicked professors of the true Religion ; for he pre●●ns Practice to Knowledge , and honest Gentiles to wicked Israelites . Q. 8. What other observations may be made of this View of all Religions ? A. That all false religions are gounded upon Policy ; for what else were the variety of Oracles , Soothsayers , or Divinations by Stars , by Flying and Chattering of Birds , by feeding of Poultry , by Inspection into the e●●rals of Beasts , &c. What were their multitudes of Sacrifices , Priests , Deities , Festivals , Ceremonies , Lights , Songs , Altars , Temples , Odor● , and such like , used among the Gentiles , but so many devices of humane Policy , to keep people in obedience and awe of their Superiours ? whereas the true Christian Religion is , of it self , so powerful to captivate and subdue all humane wisdom , and exorbitant affections , to the obedience of Christ , that it needs not such weak helps of mans wisdom or earthly policy . Yet I do not condemne such policy as is cond●tible towards the advancing of knowledge in divine Mysteries , or of Concord , Justice and Obedience ; for God himself prescribed multitudes of ceremonies to the Jews : And since the first establishing of the Christian Church , she hath alwayes made use of some decent Ceremonies ; which do not argue any defect or want in Religion , but the weaknesse onely of those that are children in Rel●gion , who must sometimes be fed with such milk . R●ligious Ceremonies , are like the Priests ornaments , which are not parts of his essence , and yet procure him reverence , which Iaddus knew , when in his robes , he presented himself to Alexander ; who , doubtlesse , had he appeared without them , had gone without either reverence or benevolence ; so that Ierusalem did owne her safety and deliverance to the high Priests vestments . Religion without Ceremonies , is like solid meat without sauce . Though in the Church of God some are so strong , that they need no sauce of Ceremonies to the solid meat of Religion , yet most stomacks are so weak , that they cannot digest the one without the other . Christ deals not so niggardly with his Church , as to afford her cloaths onely to cover her naked●esse , he is content to see her in rings , brac●lets , jewels , and other ornaments . Thus he dealt with his first spouse of the Jewish Church ; I cloathed thee ( saith he ) with beoydered work , and shod thee with badgers skin , &c. I girded thee about with fine linnen , and I covered thee with silk : I decked thee also with ornaments , and put bracelets upon thine ●ands , and a chain on thy neck , and a frontlet upon thy face , and ear-rings in thine ears , and a beautifull crown upon thine head , Ezek. 16. 10. &c. If God was so bountifull to his first Wife why should he be so sparing to his second , as to afford her no outward Ornaments at all ? Is she so rich , that she needeth not any ? I wish it were so , but I find it otherwise ; for ▪ she stands in as much need of some outward decent and significant Ceremonies , to help her knowledge and devotion , as the Jews did , though not of so many , not of the like nature . I observe , that where are no Ceremonies , there is small reverence and devotion , and where some cost is bestowed , even on the outside of Religion , there some love is manifested : as our Saviour proves that Mary Magdle●●● had more love to him than Peter had ; because she had washed his feet , wiped them with her hairs , kissed them , and anointed his head with pretious ointment , which Peter had not done . This cost was not pleasing to Iudas , yet Christ commends her for it . I know the Kings daughter is glorious within , yet he● cloathing is of wrought gold , and her rayment is of needle-work . Thi● I write not to commend either superfluous , needlesse , or too costly and frivolous Rites , but to shew how requisite it is to have some decent , significant , and such as may further knowledge and devotion . Q. 9. What else may we observe in the view of all these Religion● ? A. That some of them are meerly Heathenish , som● Iewish ; some meerly Christian ; some mixed , either of all , or some of these ; Mahumetanisme is mixed of Iudaisme , Genti●isme and Arrianisme ; the Moscovite Religion is , partly Christian , partly Heathenish : In the East are many Sects , partly Christian , partly Iewish , observing Circumcision with Baptisme , and the Sabbath with the Lords day . Among the Corinthians some professed Christianity , and yet with the Gentiles denyed the Resurrection ; but God alwayes abhorred such mixed Religions , as joyn with Micah , the Ephod and Teraphim , and halt between God and Baal ; who are Hebrews , and yet with the Gentiles round the corners of their heads , and cut their flesh , &c. Levit. 19. 27. God will not have any mixture in the ointment , flour , mirrhe , or incense , that is offerd to him , but will have all pure ; he would not have the Oxe and Asse yoaked together ; therefore the Apostle reproveth sharply the Galathians , for using their Iewish Ceremonies with Christianity : The Samaritans are condemned for worshipping the Lord and Idols ; Christ ha●ed the works of the Nicolaitans , who were partly Christians , and partly Gentiles , and punished the Gergasites , by drowning their Swine in the Sea ; For being Iews , they rejected Circumcision , and eat swines flesh with the Gentiles . For this cause , That the Jews might not learn the Religion of the Gentiles , God would have them dwell apart by themselves , and not mix with other Nations , nor dwell near the Sea-side ; and yet we see how prone they were to Idolatry , by the Golden Calf , the B●azen Serpent , the Ephod , Teraphim , and Graven Image , taken out of the house of Micah , and set up in Dan. Iudges ●●20 . The Chariot and horses of the 〈◊〉 set up ▪ in the Temple , as we may read in Eze●hiel : The Golden Calves set up by Jeroboam : The Idolatry of Solomon , Manasse , and other Kings , and the falling away of the Ten Tribes from God. The reason of this pronenesse in them to Idols , was their education in ●gypt , the mother of strange Religions , where they had been seasoned with idolatry ; and so pleasing is idolatry to flesh and blood , that they will spare no cost nor time , nor pains , nor their own lives and childrens , to please their Idols : thus the Hebrews could rise early in the morning , and par● with their golden-Ear-rings to make a Calf : The Baalites could cut their flesh with knives and lance●s , till the blood gushed out , and could cry from morning till evening : Yea , many Idolaters did not spare to offer their children to M●loch : but there is no sin more hatefull to God than Idolatry , which the Scripture calls abomination , and Idols ; lying vanities , and sorrows . And Idolaters are named Fornicators and Adulterers ; and God will have the very places of Idolatry to be destroyed , Deut. 12. 2 , 3. The Iews must not eat of things offered to Idols , nor marry with the Heathen , who having forsaken the true God , made gods of their Forefathers and Benefactors , by setting up their images at first in memoriall onely , and then fell to adoration of them ; and because they could not see God , who is invisible ; they would have his visible presence in some outward Image or representation , thinking they could not but b● in safety , so long as they had his image with them . This made the Trojans so careful of their Palladium ; the Tyrians of their Apollo , & other places of their tutelar gods . Q. 10. Which of all the Religio●s we have viewed seems to be most consonant to naturall Reason ? A. The barbarous and butcherly Religions of the Gentiles , in sacrificing men , in worshipping stocks & stones , &c. Divers Tenets also in Mahumetanisme , Iudaisme , and many opinions in hereticall sects among Christians are against reason . The doctrine of the true Orthodox Christian is above naturall ●eason : for the natural man saith the Apostle , understandeth not the things of the Spirit : But the Religion of those Gentiles , who worshipped the Sun , seemed to be most consonant to their naturall reason ; because they could not conceive what God was , being a Spirit incomprehensible ; for all knowledge comes by the sences , and finding that no sensible entity was comparable to the Sun in glory , light , motion , power , beauty , operation , &c. but that all things in a m●nner had dependence from him , in respect of life , motion , comfort , and being , they concluded that the Sun was the onely Deity of the world : and however the Gentiles might seem to worship divers chief gods , because they expressed them by divers names , and effects , or Offices ; yet indeed the wiser sort understood but one supream Deity , which they worshipped under divers Names , Epithets , and Operations . Now that this Deity was none other but the Sun , whom they called by the name of Apollo , Iupiter , Mercury , Mars , Hercules , &c. is apparent by the Gentiles own writings ; for in Nonnus , l. 40. Diony . we see with how many name : the Sun is called ; namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , King of the fire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ guide of the world . Belus of Euphrates , the Lybian Ammon , Apis of Ni●us , the Arabian Saturn , the Assyrian Iupiter , the Egyptian Serapis , Phaeton , with many names , Mithris , the Babylonian Sun , the Grecian Delphick Apollo , Poean , Aether , or the Hea●en , &c. So Orpheus in Hymno under the name of Vulcan understands the Sun , when he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perpetuall fire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shining in the flaming Air or Skie . So by Mars they meant the Sun , as appeareth by that image of Mars adorned with the Sun beams , and worshipped anciently in Spain , thus adorned . They made him the god of Warre , because all strife and contention● arise from the heat of the blood , caused by the Suns influence . They meant also the Sun by Apollo , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , darting or casting of his beams ; or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shines alone , and not others with him ; therefore in Latine he is named , Sol quasi solus : Other reasons and derivations of this name may be seen in Macrobius L. 1. Saturn . Some call him Apollo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from killing or destroying of the creatures , with his excessive heat ; whereas with his temperate warmnesse he cures and drives away diseases ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and in this respect he was called Apollo , and the god of Physick ; and was painted with the Graces in his right hand , and in his left holding his bow and arrows , to shew that he is ready and nimble to help and cure , but slow to hurt , and kill , he was called also Phaeton and Phoebus ; from his brightnesse and light ▪ Delius , from manifesting or revealing all things , therefore was held the god of divination . He was named Loxias , to shew his oblique motion in the ●●liptick . He is called by Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ abounding in Gold , because Gold is generated by his influence , and his beams represent Gold in their colour , for this cause , his Garments , his Harp , his Quiver , Ar●ows , and Shoes , are by the Poets said to be all of Gold. The Sun was also called Adonis , which in the Ph●nician tongue signifieth a Lord , for he is the Lord of this inferiour world , and of the Stars too , by imparting light to them . This Adonis was said to be killed by a Boar ▪ and to converse six moneths with Proserpina , i● being dead under the Earth , for which he was bewailed by the Women : but the other six moneths he revived again , and conversed above with Venus ; which turned the Womens sorrow into joy . By this was meant , that the Sun in the six Southern signes seemeth to dye , and to be killed by the wild Boar , that is , by the Winter ; for that beast delights most in cold Countries , and proves best in the Winter . By Proserpina is meant the inferior Hemispere ; and by Venus the superior , with whom Adonis or the Sun converseth , whilest he is in the six Northerly signes . This Adonis , is that Thammuz , Ezech. 8. 14. ( as S. Hierom thinks ) for whom the Women did mourn . But at his return the Alexandrians , sent by Sea to the mourning Women at Byblu● , letters shut up within a vessel of Bull-rushes , to signifie that Adonis or Thammuz was returned , and that therefore they should rejoyce : of this custome speaketh Procopius , Gazaeus , Cyril , in Esaiam c. 18. 2. as some think , and so Orpheus in Hy● . by Adonis , understands the Sun , ●s may be seen in this verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , Th●● who art sometimes extinct , and shi●●● again in the beautfull cir●li●g hou● . The Sun also is the same with 〈◊〉 , a fair boy beloved of Cy●ele , by which they meant the earth , which is in love with the Sun , with whose beautifull beams she is comforted . Hi● they painted with a Scepter and a Pipe , by that representing his power , by this the harmony of his motion , or else the whistling of the Winds raised by his heat . His fest●vals also they celebrated with joy , therefore called 〈◊〉 , about the 22. of March ; because then they perceive , the day to exceed the night in length . By Osir i● also the 〈◊〉 was meant , whose genital● being cast by Typhon his brother into the River , were notwithstanding honoured by Isis , and after by the Greeks , under the name of Phallus , I●biph●llus , and Priapus , because all se●in●ll vertue proceed● from the Sun. Saint Hierom , Ruffinus , 〈◊〉 , and others think , that this was the same Idol , which the M●abiles , Edomites , and other Gentiles worshipped under the name of Baal-Pe●r . The Sun also is called Liber by Virgil Ge●● . 1. Because by his light he freeth men from the fears and dangers of 〈◊〉 night ; so he is called Dion●sius by Orpheus in H●mnis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He is called Dionysius , because 〈◊〉 is rolled about the immense and long Heaven . He was worshipped by the Egyptians , under the name of Api● , and M●evi● , and shape of a Bull or Calf , to shew his strength , and benefits we receive by the Sun , especially in the fruit of our grounds ; therefore the Golden Calf , which the Hebrews did worship in the Desart , and afterwards Ieroboam set up , signified nothing else but the Sun , who was also worshipped under the name of Serapis , a● his Image shews ; which was made of Gold and Silver , with beams , and painted over with blew , to shew that the Sun at his rising and falling looks like Gold , but in his Meridian blew , and like Silver , and so he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the glittering light of the Sun. So in Hebrew he is called Acha● , that is , One ; as being the sole light and beauty of the world . And so may that place of Esay , c. 66. 17. be understood ▪ They purifie and sanctifie themselves in Gardens behind 〈◊〉 , that is , behind the Image of the Sun , which there is called Ach●d , One. Of this opinion is Ioseph Scaliger , in 〈◊〉 ad fragment . Grec . Veter ▪ de Di●s Germ. c. 4. and Eli●● Schedius ; save onely that they speak of the Temple behind which they purified themselves , but I think rather , it was the Image of the Sun , which they had in their Gardens ; for it is unlikely that the Temples of the Sun were built in Gardens . Moloch also was the Sun ; for he is Melech , that is , King of the world , to whose fight and power all things are obvious ; therefore the Egyptians represented him by a Scepter , with an eye on it : now this Moloch had on his forehead a pretious stone shining like Lucifer , or the Sun , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Theophylact. in Act● c. 7. and Cyril upon Am●s . The Valentinian Hereticks , by the word Abraxas , meant the Sun , as I have shewed ; for in this word are contained 365. which is the number of dayes the Sunne makes in the Zodiack : And it is derived from Abr●ch . Ab in Hebrew signifieth Father ; and Rech , King , in the 〈◊〉 tongue . So they made the Sun , Father and ●ing of the Universe , he was also called Mithres , which signifieth Lord , as Ioseph Scaliger de ●mend . temp . l. 6. sheweth , and ●l●ndian in tha● verse l. 1. de ●●ilic . Et vagae testatur volventem ●idera Mithram . For they thought that Mithra , or the Sun did regulate , and govern the other starres ; and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found the number of 365. dayes . The Sun also was expressed by the name of Iupiter , or juvans pater , the Father that helps and supports all things : therefore he was painted with Iupiters Thunder in his hand . I know Iupiter is most commonly taken for the Heaven or Aire ; but I rather think that by this name was meant the Sun. So when Virgil , Ecl. 7. speaks thus : Iupiter & largo de scendit pl●rimus imbre . He means not that the Heaven comes down in rain , but the Sun rather , who by his heat elevated the vapors , and by resolving them into rain , may be said to come down in a showre . So in another place , F●cundis imbribus aether conj●gis in laetae gremium descendit , Geor. 2. There is also meant the Sun , who is named Aether , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shining , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his constant race or motion . By Mercury also was meant the Sun ; for he is Mercurius , quasi ●edius curre●s , keeping his Court in the middest of the Planets . And Hermes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreting ▪ for by his light he expoundeth all da●k places . He was painted with wings , to shew the Suns swift motion . He killed many-eyed Argus , that is , he puts out the light of the Stars , which are as it were , the eyes of Heaven . Mercury is still painted young , to shew that the Sun never groweth old or feeble : he was pictured with three heads upon a four corner stone , to shew the Sunnes three vertues , of heat , light and influence upon the four parts of the world , or four seasons of the year . He was held the god of Merchants , because without light there can be no trading . The Sunne also was worshipped by the Eastern Nations , under the name of Bel , Baal , Belus , & Baal Samen , or Baal-Shammajim , that is , Lord of the heavens ; & by the old Cel●es and No●icks , under the name of Belenus ; now Belus , as Macrobius Sat. l. 1. ● . 19. sheweth us is the same that Iupiter , and Iupiter is the same that Sol , as I have said , and which Orpheus in Hym. ad Iovem confirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is , ●eautifull Iupiter the Sun , generator of all things ; therefore the Sun is called by Plato in Phaedro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Iupiter the great Commander●● heaven driving his swift Charriot , whom the Army of gods follow divided into twelve parts , and Vesta alone stands immoveable in the Court of the gods : he means the motion of the Sun and Starres , through the 12. signes of the Zodiack , and the Earth standing in the middle . That under the name of Belenus was meant the Sun , is apparent by the number of 365. which is found in the letters thereof , answering the 365. dayes , which the Sun finisheth in his annuall motion . By Hercules also ▪ was meant the Sun , as his name sheweth , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the glory of the air ; his twelve labours are the twelve signes of the Zodiack , through which he laboureth every year ; he is called Alcides , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strength ; for like a strong gyant , he rejoyceth to run his cou●●e : Iuno endeavoured to obscure the glory of Hercules , so doth the Air , which the Poets called Iuno , oftentimes obscure by clouds , mists and vapors , the glory of the Sun. Hebe , the Goddesse of Youth , was Hercules his best beloved ; so is the Spring-time , wherein in the youth of the earth is renewed , the Suns lovely wife . Hercules overthrew Geryon , and rescued his Cattle ; so doth the Sun by destroying Winter , preserve the beasts . The Tenths of the Earths increase were offered to Hercules , to shew their gratitude to the Sun for his heat and influence , by which the earth ●ructifieth . Hercules is noted for his fecundity ; for in one night he begot 80 sons : this was to shew that generation and fruitfulnesse is from the Sun : he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the driver away of all evils and diseases , by which was meant , that grief of mind is driven away by the Sunnes light , and infirmities of body by the Sunnes heat : he is also much noted for his voracity in eating and drinking ; by which was signified the rapid heat of the Sun , consuming the moysture of the earth , and exhaling the Lakes , and Brooks . In the name also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contained the number of 365 ; he was expressed also by Antaeus the gyant , whose strength increased as he touched the ground , but being lifted up from thence , he grew weak ; so doth the sun begin to gather force when he is in his lowest declination , and near the earth ; but when he is in his Apogaeum or highest elevation , his strength begins to decay . Pan also signified the Sun , whom they painted with a red face , horns , and a long beard , to shew the colour and beams of the Sun. Pan was covered with a spotted skin ; so is the Sun covered in the dark , with the sported or starry mantle of the night ; his wings and crooked staffe was to signifie the Suns swiftnesse , and oblique motion in the Zodiack : he was the god of shepherds , and driver away of wolves ; therefore called Lycaeus , and so was Iupiter ; the Sun by his heat and light is a friend to shepherds and their flocks , who by his presence drives wolves , and other wild beasts into their dens : the perpetuall fire kept by the Arcadians in the Temple of Pan , was to shew that the Sunne was the fountain of heat , which stirs up Venery ; therefore Pan is described by his salacious nature : the sunnes monethly conjunction with the Moon was expressed by Pan , being in love with the Moon . They meant also the sun by Bellerephon ; who by the help of winged Pegasus overcame Chimaera ; for the sun by the help of the winds overcometh the pestilentiall and infectious vapors of the air . By Polyphemus also , they meant the sunne ; which 〈◊〉 that great gyant with one eye , put out sometimes by mists and vapors arising out of the earth . Endymion was the sun , with whom the Moon is in love , visiting him once every moneth . Ianus also was the Sun , who is keeper of the four doores of Heaven ( to wit East , West , North , and South ; ) he hath two faces , seeing as well backward , as forward ; in one hand he hath a Scepter , in the other a Key , to shew that he rules the day : and that he openeth it to us in the morning , and shuts it in the Evening . Ianus was the first that taugh● men Religion , and , doubtlesse , men became Religious , and did acknowledge a Deity , by beholding the Beauty , Motion , Power and Influence of the Sunne . By Ianus was placed a Serpent biting his tail , intimating , that the sunnes annuall motion is circular , beginning where it ends , atque in se sua per vestigia labitur annus . By Minerva also was meant the sunne , as appears by the golden Lamp dedicated to her at Athens , in which burned a perpetual light maintained with oil ; which not only shews the suns golden beams , and inextinguishible light , but also that oil , as all other fruits , are begot by his hea● ; for the same cause she was the inventer of Arts and sciences , and held the Goddesse of Wisedome and Learning ; for by the moderate heat of the sunne , the organs of the brain are so tempered , and the spirits refined , that all Arts by men of such temper have been found , and wise actions performed : she had a golden Helmet , and a round Target , the one signifying the colour , the other the orb of the Sunne , the Dragon dedicated to her , signified the sunnes piercing eye , as the Cock , was dedicated to Minerva , so he was to the sunne , to shew , that by these two names , one Deity was meant : no man could look upon her Target , having Gorg●ns head in it , without danger ; nor may any without danger of his eyes , look upon the sunne . The Athenians preferred Minerva to Nept●●e , because the benefits men have by the Sunne , are greater than those they have by the Sea , and that hot and dry Constitutions are fitter to make Scholars , than cold and moist : for the fire , which Prometheus stole from the sun , brought Arts to perfection . The Image of Pallas was kept in Vesta's Temple , where the sacred fire burned perpetually , to shew , that the sunne , the ●ou●tain of heat and light , is the same that Minerva , who was called Pallas from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to signifie the shaking and brandishing of the Sun beams , expressed also by the brandishing of the spear . She had power to use Iupiters thunder , and to raise storms , to shew that thunder and storms are caused by the Suns heat ▪ she and Vulcan , the god of Fire , were worshipped on the same Altar , to shew , these two were but one Deity , to wit , the Sun , who is the god of Fire , which Homer also expressed , by giving her a fiery Charriot , and a golden Lamp , holding out a beautifull light , she made her self invisible , by putting on the dark helmet of Orcus ; so is the Sunne to us , when he is covered with mists , clouds , and vapours , which arise from Orcus , or the lowe● parts of the earth ; and so he is invisible to us , when he goeth under Orcus , or our h●misphere . By Nemesis , the Goddesse of Revenge , was also meant the Sun ; for he punisheth the sinnes of men , by pestilence , famine , and the sword ; for he , by his heat either raiseth infectious vapors , or inflameth the blood , burns up the fruits of the earth , and stirreth up the spirits of men to strife and Wa●●es : as Nemesis raised the humble , and humbled the proud , so doth the Sun obscure lucid bodies , and illustrate obscure things . The A●gyptians to shew , that the Sun and Nemesis were the same , they placed her above the Moon . By beautifull Tithonus also they meant the Sun , who is the beauty of the world ; Aurora was in love with him , and rejoyced at his presence ; it is the approach of the Sun , that gives beauty , lovelynesse , and chearfulnesse to the morning . Tithonus in Aurora's Charriot , was carried to Ethiopia , where he begets black Memno● of her ; to shew that the Sun in the morning , having mounted above our Hemisphere , moves towards the South parts of the world , where by his excessive heat in the Meridian , he ●awns or blacks the Ethiopians , Tithonus , in his old age became a weak grashopper , so , in the Evening , the light and heat of the Sun weakneth and decayeth to us . By Castor and Pollu● , they signified the Sun and Moon ; the one , that is , the Sun , being a Champi●● , subdueth all things with his heat ; the other , to wit the Moon , is a rider , if we consider the swiftnesse of its motion : they may be said to divide immortality between them ; because when the one liveth , that is , shineth , the other is obscured , and , in a manner dead to us : they ride on white horses , to shew their light and motion . They that will see more of the Sun , let them read what we have written elsewhere in Mystagog . P●e●ico . But besides what we have written there , we now make it appear , that the Sun was in a manner the onely Deity they worshipped : for the hono●r they gave the Moon , Fire , Stars , Air , Earth , and Sea , was all in relation to the Sun , as they are subservient to him ; and the many names they gave to the Moon , as Minerva , Vesta , Vrania , Luna , Iuno , Diana , Isis , Lucina , Hecate , Cybele , Astarte , Erthus , were onely to signifie the different operations of the Sun by the Moon ; so that as Aristotle de mundo saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God being One , hath many names , from his many effects , which he produceth in the world . The Sun then in regard of the seminall vertue , generative facultie , and desire of procreation , which he gives to sublunary creatures , for eternizing of their severall species , is called Venus à venis from the veins and arteries , ( for these also were anciently called veins ) in which are the blood and vitall spirits , the proper vehicles of Venus , or the seminal vertue , & of which the seed of generation is begot ; which the Prince of Poets knew , when he said of Dido's Venereal love : Vulnus alit venis . Every Spring when the sunne returneth to us , he brings this venereal faculty with him ; therefore , he may be called Venus , à veniendo , from coming ; for he cometh accompanied every year in the spring with this generative desire , which he infuseth in the creatures ; which the same learned Poet , Geor. l. 2. acknowledgeth in these divine Verses : Ver adeo ●r●ndi nemorum , ver utile silvis . Ve●e tument terrae , & genitalia semina poscunt , Tum Pater omnipotens foe●undis imbribus ●ther Conjugis in gremium laetae descendit , & omnes Magnus alit magno commistus corpore foetus . Avia tum resonant avibus virgulta canoris , Et Venerem certis repet unt ●rmenta diebus . Parturit omnis ager , &c. — And in another place Geor. 3. he sheweth the reason why in the spring , living creatures are more prone to venery , because the Sun infuseth then a moderate heat into the body . Vere magis , quia vere calor ●edit ossibus , &c. This venereal desire is by the Poets called Vrania , and Olympia , because it proceeds from heaven , namely from the Sun , the chief ruler in heaven . And to shew that by Venus , they meant the Sun , as he is the God of love , they speak of her in the Masculine Gender , so doth Virgil Aen. 2. descendo , ac ducente Deo flammam inter & hostes . They paint her with a beard , hence Venns barbata , to shew the sunne-beams . They gave her the Epithets of the Sun , in calling her golden Venus , so doth Virgil Aen. 10. Venus aurea , and by the Greek Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the Eastern people she was called Baa●eth Shammajim , the ruler of Heaven , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phosphorus or Lucifer from the light of the sunne ; which Venus or the Moon borroweth . So what Orpheus in Hymnis speaks of Venus , is to be understood of the sunne : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , thou procreates all things in Heaven , in the fruitfull earth , and in the sea or depth . She is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fair haired , to shew the beauty of the sunne-beams : And Euripides in Phoeniss . gives her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a golden circled light . by Cupid also was meant the sunne , who was painted young , with wings , crowned with Roses , and naked , to shew the eternity , swiftnes , colour , and native beauty of that great Luminary ; who may be called the god of love , in that by his heat he excites love in all living creatures , as is already said . By Luna or the Moon , they understood the sunne ; for though these be two different Planets , yet in effect they are but one Luminary ; for the Moon hath her light from the sunne ; therefore she is called sometimes the sister , sometimes the daughter of Phoebus ; she is painted with a Torch , and Arrows , and with Wings , to signifie her motion , and that her light and operations are originally from the sun . As the Hawk was dedicated to the sun , because of her high flying and quick fight , so the Moon was represented by a white skinned man with an Hawks head ; for her whitenesse is not from her self ▪ but from the Hawks head , that is , the sun . They held her to be both male & female ▪ to shew , that she is the sun in acting , the Moon in suffering ; she receiveth her light and power from the sun , in this she is passive : she imparts this light and power to the inferior world , in this she is active : she is called Lucina also from this borrowed light , and Diana from the divine qualities thereof ; for which cause Diana was held to bee the sister of Phoebus : and Iuno from helping ; she was painted with beams about her face , sitting upon Lions with a scepter in her hand , by which was meant the Dominion she hath received from the sun ; and whereas they made the rain bow to attend upon Iuno , they meant hereby that the sun makes the rain-bow ; therefore by Iuno they meant the sun . So when they make Vulcan the son of Iuno , they understand the sun , for he by his heat causeth fire , and not the Moon . And so Mars the god of fire , is said to be Iuno's son , that is , the sun , for it is he that inflameth mens bloods , and not the Moon . They expressed the power of the sun over the sea and other waters by the names of Neptune , N●r●us , Glaucus , Triton , and other sea Deities . When they would expresse his operations on the earth , they gave him the names of Vesta , ●ybele , Bona dea , &c : when they would shew his power under the Earth , then they used the names of Orcus , Pluto , Proserpina , Charon , Cerberus , &c. Orcus is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath , because they used to swear by the sun : E●to mî sol testis ad haec , & conscia Iuno , Aen. 12. and in another place , Aen. 4. Sol qui terrarum flammis opera omnia lustras : Pluto is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wealth , for all wealth , both upon and within the earth , is begot of the suns heat and influence . When he is under our Hemisphere , he is called the god of hell , he is said to ravish Proserpina , that is , the seminal vertue of vegetables , which in the Winter and the sun's absence , lyeth hid in the bowels of the Earth , his influence upon the corn , and other seeds cast into the Earrh , and causing them proserpere to creep out , thence is called Proserpina . Charon is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy ; the sun is joyfull to us by his presence , and as he is Phoebus or light of the world ; he is also joyfull to us by his absence , and as he is Charon under the earth , for then he permits the air to receive refrigeration , by which all things are refreshed . Cerberus is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flesh eater , for a● all flesh is generated by the Sun , so is all flesh consumed by the same . Cerberus had three heads , to shew that time which devoureth all things hath three heads , one present , the other past , and the third to come , now the Sun by his motion is the measurer of time , in which respect he is called Cerberus : and so he was represented by Saturn , cutting down all things with his ●ickle ; for all things are consumed by time . Tempus ●dax rerum , tuque invidiosa vetustas omnia dellruitis . By what we have said , appears that the wise Gentiles did acknowledge but one Deity , giving him divers names , from his divers effects and operations . This Deity was nothing else but the Sun , as we have shewed ; whose power is diffused every where , and nothing , as David saith , is hid from the heat thereof : Iovis omnia plena saith Virgil , Ecl. 3 , all things are filled with Iup●ter : and elsewhere he sing● G●or . 4. that God runs through all the parts of the earth , of the sea , and of the heaven : Deum namque ire per omnes terrasque , tractusque maris , coelumque profundum , Aen. 6. And in his Divine Poem he sings that this spirit , ( for so he calls the Sun , and so did Solomon before him in the first of Ecclesiastes ) cherisheth Heaven , Earth , Sea , Moon , and Stars , and that he diffuseth himself through all parts of the world , and produceth Men , Beasts , Birds , Fishes , which he animates and foments . Principio coelum , at terram camposque liquentes Lu●entemque glo●um L●nae , Titaniaque astra Spiritus intus alit , totamque infusa per artus Mens agitat molem , & magno so corpore ●iscet ; Inde hominum , pecudumque genus vit●que 〈◊〉 , Et quae mar●●reo ●ert monstra sub aequ●re P●ntus Igneu● est ollis vigor & ●oelest● origo , &c. But here it may be objected , that seeing the Gentiles acknowledged the power and vertue of the Sun to be every where , why did they devise so many pettie Deities ? I answer , this multiplication of Deities was for the satisfaction and content of the rude people , which could not comprehend , how one and the same Deity could be diffused through all parts of the Universe ; therefore the wiser sort were forced to devise as many god● , as there were species of things in the world : And because the ignorant people would worship no Deity , but what they saw , therefore their Priests were fain to represent those invisible powers by pictures and images , without which the people thought they could not be safe or secure , if these gods were not still present with them . They were affected with fear and joy , according to the absence or presence of their gods : this Virgi● Ecl. 1. intimates when he saith , Nec tam praesentes alibi cognoscere divos . and elsewhere , Geor. 1. & vos praesentia Numina Fauni : so they held nothing propitious if their gods had not been present ; this made Aenaeas Aen. 3. so carefull to carry his gods about with him , whereever he went ; Feror exul in altum , cum soci●s , natoque , Penatibus , & magnis Di●s . Therefore he foretells the ruine of Troy , by the departure of her tutelar gods ▪ Excesserg omnes adytis , arisque relictis Dii , quibus imperium hoc steterat , Aen. 2. Hence such care was taken by the Grecians● to steal away the Palladium ; the presence of which made Troy impregnable , as they thought : And the Romans had a custome , that before they besieged any City , they would first by conjuration or exorcisme , call out their tutelar gods . Therefore when Carthage was in any danger of the enemy , the Priests used to bind Apollo their tutelar god to a pillar , left he should be gone from them . Hence it appears that they were forced to have Deities in every place : at home they had their Lares and Penates , in the fields they had their Ceres , Pales , Bacchus , Pan Sylvanus , Fauni , &c , At sea they had their Neptune , Trit●n , Glaueus : in their Harbours they had Portunus , besides that , every ship had its tutelar god set in the stern thereof : Aurato praefulget Apolline puppis Aen. 10. The Woods had their Dryades : the Trees Hamadryades ; the Flowres , Napa● : the Hills , Orcades : The Rivers , Naiades : the Lakes , Li●●eades : the Fountains , E●hydriades : and the Sea , Nereides . But notwithstanding this multiplicity , the wiser sort acknowledged but one Dei●y , as may be seen in Orpheus , who thus singeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , He is onely one , begot of himself , and of hi● alone are all things begot . So elsewhere : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is , Iupiter was the first , and Jupiter is the last thunderer , Jupiter is the head , Jupiter is the middle , from Jupiter alone are all things . There is but one power , one God the great Lord of all things . Trismegistus confesseth there is but one divine nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In defence of this truth , Socrates died , when he was forced to drink poyson for affirming there was but one God. And D●agoras laughed at the multiplicity of gods , and at the simplicity of those who held the wooden Image of Hercules a god , therefore in derision he flung it in the fire , saying , thou hast served Euristheus in 12. labours , thou must serve me in this thirteenth . The S●bils in their verses prove the same , that there is but one God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , There is one God ▪ who alone 〈◊〉 ●●mense and ingenerable . And again : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : I alone am God , and besides me there is no other God. So H●race , Divosque mortalesque turmas imperio regit ●eus aequo : He alone ruleth ●a just●ce all things . I could alledge many testimonies out of the Greek and Latine Poets : out of the Philosophers also , to prove that the Ge●tiles did acknowledge but one Deity , howsoever they gave him many names , besides their practise in uniting all the gods in one , by dedicating the Pantheon to them ; intimating , that as all the gods were united in one Temple , so they were indeed but one in essence : the Altar also at Athens , erected to the unknown God , doth confirm the same . But this task hath been already performed by S. Austin , Lac●antius , Eusebius● , and other an●ient Doctors of the Church , besides what hath been written of later years , by Philip Morney , ●lias Sch●dius , and others , who also alledge many testimonies , that the Gentiles were not ignorant of the Trinity of Persons , as well as of the Unity of Essence , which was the Pythagorean Quaternity , wherein they held all perfection consisted . Hence they used to swear by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Quaternity , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The fountain of perpe●ual nature , and this doubtlesse was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Hebrew name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which connsteth of 4. letters ; and so doth the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the Latine Deus ▪ the Italians , French , and Spaniards expresse the same name in four letters , so did the ancient Germans in their word Diet , the S●lav●nian Buch , the Panonian Is●u , the Polonian Buog , and the Arabian Alla , are all of four letters ; and so is the na●e Iesu , which was given to Christ by the Angel. The Egyptians expressed God by the word Te●● . The Persians by Sire , and the Magi by Orsi : all intimating this Quaternity , or T●ini●● in Unity . So the Greeks expressed their chief God foreign , and the Egyptians their I●is , and the Romans their Mars , and the ancient Celtes their Thau ▪ and the Egyptians their Orus , by which they meant the sun in four letters : and perhaps they meant this Quaternity , when they gave the sun four horses , and four ears , and placed four pitchers at his feet . And it may be that the Queen of Cities , and Lady of the World , understanding the mystery of this Quaternity , would not have her own name Roma , to exceed or come short of four letters . So Adon and Bael signified the sunne . Now having shewed that the sun was the onely Deity the Gentiles worshipped under divers names ; in whom likewise they acknowledged a Trinity , though not of persons , yet of Powers , or vertues ; to wit of light , hear , and influence ; so the o●b ▪ beams , and light , are the same sun in substance . I should now shew how superstitious they were in their sun-worship ; some offering Horses , and Charriots to him , which the Iews also sometimes did ; others used to kneel to him at his rising ; the Ma●●age●s were wont to sacrifice Horses to him ; the Chinois and other Indians honour him with ●inging of Verses , calling him the Father of the Stars , and the Moon their Mother ; the Americans of Peru and Mexico adored the sun by holding up their hand , and making a sound with their mouth , as if they had kissed : of this custom● we read in Ioh 31. 26. If I have kissed my hand beh●lding the sun , &c. the Rhodians honoured him with their great Colossus ; and many Barbarous Nations did sacrifice men and children to him ; such were the sacrifices offered to Moloch , by whom they meant the sun ; the Gentiles also to shew their devotion to the sun , used to wear his colours , and to preferre the red or purple , the golden or deep yellow , to all other colours , hence the Germans , as Diodor Sic● . l. 5. Biblio . sheweth ; caesariem non modo fifta●t 〈◊〉 , sed arte quoque nativam coloris proprietatem angere student ; they used to make their hairs red by art , if they were not red enough by nature : of this custome of painting or dying the hairs red , Martial speaks , shewing that they used some hot medicaments ; C●●stica Tcutonicos accendit spuma capiltos . This red colour saith Clemens Alexandrinus l 3. Paedag. c. 3. was used to make them the more terrible to their enemy , for it resembleth blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : I deny not this reason , out I believe they had a tu●ther aim ▪ for they thought themselves safe , and under the suns protection , if they wore his colours ; and because the sunne-beams look sometimes yellow and like Gold , therefore hair of this colour was of greatest account ; hence Virgil Aer . 4. gives yellow hairs to Queen Dido , as Flaventesque abscissac●mas , and again , Nec-dum ill● flavum Proserpi●a vertice erinem Abstulerat : Ibid. So likewise he gives yellow hairs to Mercury , by whom as we have said , was meant the sun ; Omnia Mercurio similis , vocemque , coloremque , Et crines flavos & membra decora j●ventae . Ibid. Tertullian sheweth , that the women of his time used to dye their hairs with ●affron , Capillos croco vertunt , to make them look like the flame , or Sunne-beams ; and so the Bride alwayes wore a vail called Flammeum , of a red or fir●-colour ; and so Flamminica the wife of the Priest called Flamen , wore alwayes such a vail , as resembling the colour of the Sun , whereof her husband was Priest , but S. Hierom forbids Christian women to dye their hair of this colour , as resembling the fire of hell , Ne capillos i●ruses , & ei aliquid de gehenne ignilus aspergas : the Athenia●s , to shew how much they honoured Apollo , by whom they meant the Sun , used to wear in their hairs golden pictures of grashoppers ; for these creatures were dedicated to the Sun : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Scholiast of Aristophanes witnesseth , and so doth Thucydides . Iulius Capitolinus in Ver● , affirms of Verus , that to make his hairs look the yellower , and that it might glitter like the Sun , he used to besprinkle them with gold dust ; Tantam habuit curam capillorum flavorum , ut & capiti aur● ramenta ●●s●ergeret , quò magis coma illuminata slavesceret : and because these two colours of yellow and red were sacred to the sun , hence Kings and Priests were wont to be adorned with these two colours ; for Kings and Priests have been held the great Luminaries within their Do●●inions ; therefore they shined with artificial ornaments , as the sun doth with his native : hence Q. Did● by the Poet , Aen. 4. is painted with gold and scarlet ; Cui pharetra ex auro , cri●es nodantur in aurum ; Aurea purpuream subnectit fibula ves●em : so elsewhere Aen. 11. he describes the ornaments of Chlorus the Priest , of gold and scarlet also ; Ipse peregrina ferugine clarus & ostro Spicula torquebat Tyrio Cortynia cornu . Aureus ex b●●meris sonat arcus , & aurea vati Cassida : tum croceam ●blamydemque sin●sque crepante● Carbaseos fulv● in nodum collegerat 〈◊〉 . The Priest is commanded to cover himself with scarlet whilest he is sacrificing ; Purpureo velare comas adopertus amictu , Aen. 3. it was also a part of sun-worship to erect high Altars , and to sacrifice to him under the name of Iupiter upon the highest hills , because they thought it fit , that he , who was the chief God , should be worshipped on the chief places , and the highest in dignity , should be honoured on the highest places of scituation , hence he was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iupiter on the mountains ; of these high places , we read in Scripture ; they used also to the honour of the sun , to build their Temples and erect their Altars towards the East . Illi ad surgentem conversi ●umina solem : and elsewhere , Aen. 12. — aetherei spectans orientia solis Lumina , vite cavis undam de flumine palmis sustul●t — and to shew the suns inextinguishible light and heat , they used to maintain a perpetuall fire upon their Altars ; whence they were called are , ab arde●do : for the same cause both the Persian Kings and Roman Emperous used to have the sacred fire carried in great solemnity before them , by this , intimating how carefull they were to maintain the worship of the sun , and so supersitious were the Gentiles in advancing of this sun-worship , that they spared not to sacrifice their children to Meloch , which was nothing else but the sun : this was a preposterous zeal ; for that glorious Lamp required no such Sacrifice at their hands , though he be the cause of generation ; he gave life to their children by his influence , but they had no warrant from him to use violence , or to destroy that nature by Elementary fire , which he by celestial fire did animate . The milder sort of them were content to let their sons and daughters passe through the fire , or between two fires , as some will have it , which was their Purgatory , though some were so bold as to run through the fire , and tread with their naked feet upon the burning coals without hurt , which might be done without miracle , as we have shewed elsewhere , Arcan ▪ Microcos , of this custome the Poet Aentid . 11. speaketh ; Summe Deûm , sancti custos Soractis Apollo , Quem primi colimus , cui pineus ardor acerv● Nascitur , & medium freti pictate per ignem Cultores multa premimus vestigia pruna . Lastly , as the sun by the Asians , and Africans was described under divers shapes , according to his divers effects and operations , so was he also expressed in the Northern part of the Europaean world , as he is the measurer of time , and cause of different seasons ; namely of summer and winter , of seed-time and harvest : they described him like an old man standing on a fish , wearing a coat girt to his body with a liunen girdle , but bare-headed and barefooted , holding a wheel , and a basket full of corn , fruit , and roses ; by his old age and coat girt to him , was signified winter ; by his naked head and feet , summer ; by the corn and fruits , Harvest ; and by the roses , the spring ; his standing on a Fish , which is slipperie and swift in its motion , and silent withall , shewed the slipperinesse and swiftnesse of time , which passeth 〈◊〉 without noise , — ●ulloque s●n● co●vertitur 〈◊〉 . and old age comes tacito pede , with a silent foot : the wheel signified the roundnesse of the Sun , and the running about of the year ▪ and the linnen girdle might signifie the Zodiack or Ecliptick line , within which the Sun containeth himself ▪ I think this may be the genuine meaning of that Saxon Idol , which by them was called Crodo , which Schedius de D●●s Germanis ▪ thinks to be Saturn , and doth otherwise interpret it : when they did expresse the Sun as King of the Planers , and chief Ruler of the world , they painted him sitting on a throne , holding a scepter in his left hand , and a sword in the right ; out of the right side of his mouth came out thunder ; out of the left , lightning : on his head ●ate an Eagle ; under his feet was a Dragon ; and round about him sate 12 gods ; the Throne , Scepter and Sword may signifie the Majesty and power of the Sun , who by his heat causeth thunder and lightning ; the Eagle sheweth the swiftnesse of his motion , and his piercing eye , as discovering all things by his light , his treading on the Dragon may shew , that he by his heat , subdueth the f●rercest creatures , and most pestiferous vapours ; the 12. gods may signifie the 12. signes in the Zodiack , or 12. moneths of the year : when they did expresse the heat , light and motion of the Sun , they painted him like a man , holding with both his hands a flaming wheel : when they did represent the martiall courage , and military heat of souldiers , excited in their hearts by the heat of the Sun , they set him out like an armed man , holding a banner in one hand with a rose in it , in the other a pair of scales ; on his breast was the picture of a bear , on his target a lion ; the field about him full of flowers , by which they signified valour and eloquence , both requisite in a Commander ; the arms , bear and lion were to shew the fiercenesse , courage and defence , that is , or ought to be in military men ; the rose and flowery field , did represent the sweetnesse and delight of eloquence ; the scales were to shew , how words should be weighed in the ballance of discretion , before they be uttered : when they expressed how the sun by his heat and influence , stirreth up Venereal love in living creatures , they painted him like a woman , for that passion is most impotent in that sex ; on her head she wore a mirtle garland , to shew she is a Queen , and that love should be alwayes green , sweet and pleasant as the Myrtle ; in one hand she holds the world ▪ in the other three golden Apples , to shew that the world is upheld by love , and so is the riches thereof ; the three golden apples also signified the threefold beauty of the Sun , to wit the Morning , Meridian and Evening ; in her breast she had a burning torch , to shew both the heat and light of the Sun , and the fire of love which burneth in the breast ; Ardet in ossibus ignis ; caco carpitur igne . Vul●us alit venis , est m●llis ●lamma medullas . Ardet amans Did● , trax●tque per ossa furorem , Virg. when they did expresse the Suns operation upon the Moon , they painted him like a man with long ears , holding the Moon in his hands , to shew that she receives her light and power from him ; his long ears I think did signifie his readinesse to hear the supplications of all men , though never so far distant . These interpreatations , I suppose are most likely to be consonant to the meaning of those , who first devised those Images or Idols , though the Saxon Chroniclers , Albertus , Crantzius , Saxo-Grammaticus , Munster , Sch●di●s , and others , do think these Images were erected to the memory of some German Princes or Commanders : but it is unlikely , that the Germans , who were as Tacitus saith , such great adorers of the Sun and Stars , would give that worship to dead mens statues , Caesar lib. 6. de bel . Gal. tells us , that the Germans onely worshipped for gods those which they saw , and received help from , as the sun , Moon , and fire , other gods they never heard of : but of the Europaean Idolatries , we have spoken more fully before . Q. 11. what hath been the chief supporter of all Religions at all times ? A. The honour , maintenance , and advancement of the Priesthood ; for so long as this is in esteem , so long is Religion in request ; if they be slighted , Religion also becometh contemptible . Whereupon followeth Atheism , and Anarchy ; which wise States considering , have been carefull in all ages to maintain , reverence , & advance the Ministers of Religion ; for if there be not power , maintenance , and respect given to the publick Ministers of Stat● , all government and obedience must needs fail ; the like will fall out in the ● Church , if the Priesthood be neglected . Therefore among the Iews , we read what large maintenance was allowed to the Priests and Levites ; how they were honoured and reverenced by the people ; & how the high Priest had no lesse , or rather more honour than the Prince , the one being honoured with a Mitre , as the other with a Crown , and both anointed with precious oil . Among the Gentiles , we find that the Priesthood was in such esteem , that the Prince would be honoured both by the Priests office and name ; as we read of Metc●ised●●h King of Sal●m , and Priest of the most High God : Numa was both King and Priest : so was Anius in the Poet ▪ Rex Anius , Rex idem hominum Phoebique sacerdos . Augustus and the other Roman Emperors held it no lesse honour to be stiled Ponti●●ces Max●mi , H●gh Priests , than to be called Emperours : For this cause Priests wore Crowns or Garlands , as well as the Emperours . Some were crowned with Bays , as the Priests of Apollo ; some with Poplar leaves , as the Priests of Hercules ; some with Myrtle ; some with Ivy ; some with Oaken leaves , &c. All Priests among the Romans , were exempted from Taxes , Wars and secular imployments . The High Priest at Rome , as Dionysius witnesseth l. 2. had in some respects more Priviledge than the Emperour , and was not to give any ac●ount of his actions to people and senate . And Cicero in orat . pr● domo ad Po●tif●●s ▪ . doth acknowledge that the whole dignity of the State , the safety , life and liberty of all men : and the Religion of the gods depended from the High Priests . The great King of the Abyssins , at this day will he called Prester , or Priest Iohn ▪ though I know some deny this . Among the Mahume●ans none of the Musalmans , or true believers , as they call themselves , must take upon him the title of Lord , but the Calipha , or High Priest onely : and to offer the least wrong to the meanest Priest , is there a heinous and punishable crime . The Priests of Mars , called Salii , among the Romans , were in such honour , that none was admitted to this dignity , but he that was Patricius , or Nobly born . In Ty●us the Priests of Hercules were attired in Purple ; and had the next place to the King. In old time among the Germans , none had power to punish offe●ders , but the Priests . The T●allii honoured none with the Priviledge of a Palace , but the King and Chief Priest. Among the Egyptians none were Priests but Philosophers ; and none chosen King , but out of the Priest-hood . Mercury was called Trismegistus because he bore three great Offices , to wit , of a Philosopher , of a Priest , and of a King. Among the Phoenicians the Priests of the S●n had the honour to wear a long robe of Gold and Purple ; and on his head a Crown of Gold beset with Jewels . The ancient Greeks also priviledged their Priests to wear Crowns , whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in Rome the Flamen Dialis or Iupiters Priest , had this honour , that his bare word had the force of an Oath ; and his presence was in stead of a Sanctuary , if any guilty person had fled to him , he was free that day from any punishment . He had power to exercise Consular authority , and to wear Consular garments ; and whereas none had the Honour to ascend the Capitol in a Sedan or Litter , save onely the Pontise● and Priests , we see in what reverend esteem they were in old Rome ▪ and no lesse honour , but rather more , the Priests and Bishops of modern Rome have received from Christian Princes . Among the Iews we find that Eli and Samuel were both Priests and Judges : the Levites were as Justices , and by their word used to end all strife , Deut. 21. in Davids time 6000 of the Levites were Judges : and after the captivity some of the Priests were Kings of Iud● , 1. Chrom , 23. in the Christian Church , we see how at all times the Clergy hath been honoured ; in Scripture they are called Fathers , Embassadours , Friends of God , Men of God , Prophets , Angels , &c. Tertullian L. de poeniten . shews , that in the Primitive Church Penitents used to fall down at the feer of their Priests ; and some write , that they used to kisse their feet . In what esteem the Bishops of Italy , France . Germany , and Spain are now in , and in England have been in ; is known to all that read the Histories of these Places . In Moscovia , the Bishops not onely are endowed with rich Revenues , but also with great honours and priviledges , and use to ride in rich apparrell , and in great state and magnificence . What respect the Great Turk giveth to his Mufti , or High Priest , and in what esteem he hath the Christian Patriarch of Constantinople , is not unknown to those that have lived there ▪ or read the History . In a word Religion flourisheth and fadeth with the Priests & Ministers thereof ; it riseth and falleth , floweth and ebbeth as they do ; and with Hippocrates Twins , they live and die together ; so long as the G●ntile Priests had any maintenance and respect left them , so long their superstition continued in the Empire , even under Christian Emperors ; but as soon as Theodosius took away their maintenance , Gentilisme presently vanished , and went out like the snuff of a Candle , the tallow or oil being spent . Q. 12. What Religion is most excellent and to be preferred above all others ? A. The Christian Religion ; which may be proved : first from the excellent doctrines it teacheth , as that there is a God , that he is but one , most perfect , infinite , eternall , omniscient , omnipotent , absolutely good , the authour of all things , except sin , which in a manner is nothing ; the Governour of the world , and of every particular thing in it ; that Jesus Christ the son of God died for our sins , and rose again for our justification , &c. 2. From the reward it promiseth , which is not temporall happiness promised by Moses to the Iews in this life ; not sensual and beastly pleasures , promised by the Gentile-Priests to their people , in their Elysium ; & by Mahomet to his followers in his fools Paradise ; but eternal , spiritual , immaculate , and Heavenly felicity , in the full and perpetual fruition of God , in whose presence is the fulnesse of joy , and at his right hand are pleasures for evermore ; such as the eye hath not seen , nor the ear heard , and cannot enter into the mind of man. 3. From teaching the faith of the Resurrection , which none of the Gentiles did believe , and not many among the Iews , for the Saduces denyed it ; onely Christianity believes it , being assured , th●t he , who by his power made the great world of nothing , is able to remake the little world of something ; neither can that which is possible to nature , prove impossible to the a●thour of nature : for if the one can produce out of a small seed a great tree , with leaves , bark , and boug●s : or a butterfly out of a worm , or the beautifull feathered Peacock out of a mis-shapen egge : cannot the Almighty out of dust raise our bodies , who first out of dust made them ? 4. No Religion doth teach how God should be worshipped sincerely and purely , but Christianity , for other ▪ Religions consist most in sacrifices , not of beasts and birds onely , but of men also : likewise in multitudes of unnecessary ceremonies , whereas the Christian Religion th●weth , that God is a spirit , and will be worshipped in spirit and truth : That outward Ceremonies are but beggerly rudiments : That he will have mercy and no● sacrifice : That th● sacrifice of God is a broken and contrite heart : That he is better pleased with the circumcision of our fleshly lusts , than of our flesh , with the mortification of the body of sin , than of the body of nature . He ca●eth not the flesh of Bulls , nor drinks the blood of Goats , but we must offer to him thanksgiving , and must pay 〈◊〉 vows . The best keeping of his Sabbath , is rather to forbear the work● of sin , than the works of of our hands : and to wash our hearts in innocency , rather than our hands in water . The service he expects from us , is the presenting of our bodies ●living sacrifice and holy , which is our reasonable service . No Religion like this doth teach us the true object of our faith and hope , which is God : of our charity , which is our neighbour : of temperance , which is our selves : of obedience , which is the Law : of prayer , which is the Kingdome of Heaven , and the righteousnesse thereof in the first place ; and then things concerning our worldly affairs in the second place : no Religion but this , teacheth us to deny our selves , to forgive our enemies , to pray for our persecutors , to do good to those who hurt us , to forget and forgive all injuries , and to leave vengeance to God , who will repay : no Religion like this , teacheth the conjugal chastity that ought to be between one man and one wife ; for other religions permit either plurality of wives , or divorces upon light occasions , or fornication amongst young people unmarried ; Crede mihi , non est flagitium adolescentem scortari , Terent ▪ or that which is worse , and not to be named : but Christianity forbids unchast talk , immodest looks , and even unclean thoughts . Other Religions forbid perjury , this swearing at all , except before a Judge to vindicate the truth . No Religion doth so much urge the mutual justice or duties , that ought to be between masters and servants , parents and children , Princes and people , and between man and man ; all these , oppression , extortion , usury , bribes , sacriledge , &c. are forbid even all kind of covetousnesse and immoderate care , but to cast ou● care upon God , to depend on his providence , to use this world , as if we used it not , to cast ou● bread upon the Waters , to make us friends of our unrighteous M●nmon , to be content with food and raiment , to have our conversation in heaven , & to seek the things that are above to lay up our treasures in heaven ; where neither ●oth can spoil , nor thi●ves break through and steal . 5. The excellency of Christianity may be proved from the multitude of witnesses , or martyrs , and Confessors , who have not only forsaken father and mother , lands and possessions , and whatsoever else was dear to them , but likewise their lives , ( and that with all chearfulnesse ) for the name of Christ : and which is most strange , in the midst of flames and other torments , they did sing and rejoyce , and account it no small 〈◊〉 & happines , to suffer for Christ , being fully perswaded that the afflictions of this l●fe were not worthy of the glory that should be revealed ; and that after they had fought the good fight , and finished their course , a Crown of righteousnesse was laid up for them . 6. The excellency of the author commends Christianity above all other religions , which have been delivered by men onely , and those sinfull men too ; as Moses , ●ycurgus , Minos , Solon , Numa , and Mahomet , &c. But the author of Christianity was both God and man , whose humane nature was without spot or sin original , and actuall ; for though he became sin for us , yet he knew no sin , there was no guile sound in his mouth ; he had done no violence , he was oppressed and afflicted , yet opened he not his mogth , but was brought as a lamb to the slaughter , and as a sheep before his shiarers was dumb , &c. Isa. 53. his very enemies could not accuse him of sin ▪ he prayed for those that crucified him , and died for his enemies , he was obedient to his father , even to the death of the Crosse ; he did not lay heavy burthens upon other mens shoulders , which he did not touch himself ; but as well by practise , as by precept , he hath gone before us in all holy duties ; and as he died for sinners , so he rose again for them the third day , ascended into Heaven where he now sits at the right hand of his father , and will come again to judge the quick and the dead . He is the true Messias , who in the fulnesse of time came , upon the accomplishing of Daniels seventy weeks , not long before the destruction of Ierusalem , as was foretold by the Prophets ; by whose presence the glory of the second Temple far exceeded the glory of the first , though in all things else inferiour to it . He is the true Shil● , at whose coming the Scepter departed from Iuda ; and as it was foretold , that he should come of David , be born in Bethlehem ? have a Virgin for his mother , preach in Gali●ce , and heal all manner of infirmities , and should reign over the Gentiles , so these things came to passe . 7. Never was there any Religion propagated through the world , in that wonderful manner , as this was , if we consider either the authours that spread it , who were illiterate f●sher-men , and yet could on a sudden speak all languages , or the manner how it was spread , without either violence , or eloquence ; whereas Mahumetanisme , and other religions have been forced upon men by the Sword , Christianity was propagated by weaknesse , sufferings , humility , patience , plainnesse , and working of miracles ; the suddennesse also of its propagation , the great opposition it had , by the Potentates of the world ; whom notwithstanding these fisher-men conquered : the largenesse of this religions extent , as being spread over the four parts of the habitable earth : I say , all these being considered mus● needs shew us what preheminence this religion hath above all others , the course whereof could not be retarded either by the force , policy , or cruelty of Tyrants , who exposed Christians to a thousand sorts of torments , yet in spite of all opposition , it went like a mighty torrent through the world , and like the Palm , the more it was suppressed , the more it flourished● Per tela , per ignes , ab ipso ducit opes , animumque ferr● : What religion could ever name such Martyrs , either 〈◊〉 number or constancy , as the Christian can ? To be brief , how far truth exceedeth error , one God , multiplicity of Gods ; his sincere and pure worship , the idolatry of worshipping evil Spirits , Starres , dead Men , bru●● beasts , yea , meere accidents and phansies ; and ho● far divine power exceedeth all humane power , so far doth Christianity exceed Gentilisme . Again , how much Christ exceedeth Moses ; and the Gospel the Law ; and how far the precept of patience and meeknesse taught by Christ , exceedeth the precept of revenge delivered by Moses ; how far Baptisme excelleth Circumcision , and the Lords Supper , the Iewish Passeover , the true propitiatory sacrifice of Christs body , all the sacrifices of beasts and birds , how far the easie yoke of Christ is lighter than the heavy burthens of Moses : and the true Messiah already come , exceeds the Iews supposed Messiah yet expected : so far doth the Christian religion excell the Iewish superstition , Lastly , how far Iesus in respect of his humane nature exceedeth Mahomet ; the one being conceived of the holy Ghost , and born of a Virgin ; the other b●ing conceived and born , after the manner of other men ; the one being without sin , the other a thief and robber : the one teaching love , peace and patience ; the other hatred , war and revenge : the one cur●ing mens lust , by Monogamy ; the other letting loose the reins to uncleannes by Poligamy : The one planting Religion in the soul , the other in outward Ceremonies of the body : The one permitting the moderate use of all Gods creatures , the other prohibiting Wine , and Swines-flesh : The one commanding all men to search the Scriptures ; the ●ther prohibiting the vulgar to read the Alcoran , or to translate it into other tongues out of the Arabick : the one working by miracles ; the other onely by cheating tricks : The one propagating Religion by suffering , patience , and humility ; the other by cruelty , oppression , and tyranny : The one choosing for his followers , innocent and holy men , such as followed their trade of fishing ; the other wicked and profane persons , whose trade consisted in thieving , robbing , and murthering : The one teaching sound and wholsome Doctrine ; the other ridiculo●s and favourlesse fables in his Alcoran : I say , how far in all these things the man Christ Jesus ( not to speak of his Divinity ) did exceed Mahomet : so far doth Christianity excel Mahumetanism . And thus have I with as much brevity as I could , taken and given a view of all known Religions , and have set down what use is to be made thereof ; and withal have shewed the excellency of Christianity above all other professions in the world : God grant that as it is the best of all Religions , so we of this Land may prove the best of all the professors thereof , learning to deny our selves , to take up the Crosse of Christ , and follow him in meeknesse , patience , humility , justice , sobriety , holinesse , love , and all other vertues , wherein the life of Religion consisteth ; laying aside self-interest , idle quarrels , needlesse debates , unprofitable questions in points of Religion , but let us maintain the Unity of the Spirit in the bond of love , and know that Religion is not in words , but in works ; not in opinions , but in assurance : not in speculation , but in practice . Pure Religion and undefiled before God is , to visit 〈◊〉 Fatherlesse and widows &c. to do good and to communicate ; for with such Sacrifice God is well pleased , that not the bearers of the Law , but the doers shall be justified ; that not they that cry Lord , Lord , shall enter into heaven , but they who do the will of our Father ; that without peace and holinesse no man shall see the Lord , that they who seed the hung●y , and cloath the naked , &c. shall inherit the Kingdome prepared for them from the beginning of the world : And God grant that we may run the wayes of Gods Commandements , walk in love , tread in the paths of righteousnesse , ●ight the good fight , run the race set before us , with patience , looking unto Iesus the Authour and Finisher of our faith ; that having finished our course , and wrought out our salvation with 〈◊〉 and trembling , may at last receive the Crown of righteousnesse . In the mean while , let us not forget our Saviours Legacy ; which is , Love one another , and my peace I leave with you ; Are we not all the members of one body , the sheep of one fold , the children of one Father ? Do we not all eat of the same bread , drink of the same cup , live by the same Spirit , hope for the same inheritance ? are we not all washed with the same Baptisme , and redeemed by the same saviour ? why then should we not be of the same heart , and mind with the Apostles ? why is there such strugling in the womb of Rebecca , such a noise of hammers in building Christs mysticall Temple ; such clashing of arms under the Prince of peace ; is this Christianity ? Alas , we are Mahu●etanes or Gentiles in practise , and Christians in name . Now the God of peace , that brought again our Lord Iesus from the dead , give us the peace of God that passeth all understanding ; that we may all think and do the same thing . That as there is but one shepherd , so the●e may be but one sheepfold . The Church of God is a little flock , beset with many Wolves ; of Iews , Turks , Pagans , Atheists ; why then should we not be carefull to preserve peace , love , and unity among our selves , the onely thing to make us formidable to our enemies ? Concordia res parvae crescunt . A bundle of Arrows cannot be broken , except they be separated and disjoyned ; nor could the horse tail be plucked off ( as Sertorius shewed his Romans ) so long as the hairs were twisted together ▪ as hard a matter it will be to overcome us , so long as we are united in love , but let this band be broken , and we are a prey to every enemy : imbelles damae quid nisi praeda sumus . If we will needs fight ▪ let us buckle with our profest and common enemies , with the Devil , the world and the Fl●sh , with Principalites , and Powers ; with spirituall darknesse , and chiefly with our selves : Nec tonge scilicet hostes quaerendi nobis , circumstant undique muros . We have a Trojan horse , full of armed enemies in the Citadel of our hearts ; we have Iebusites within us , which we may subjugate , but can never exterminate ; and such is our condition , that we are pestered with enemies , whom we can neither fly from , nor put to flight ; Nec fugere possumus nec sugare . If we did exercise our selves oftner in this spiritual Militia , we should not quarrel so much as we do , nor raise such tragedies every where in the Church of Christ , about controversies & opinions quarrelling about the shell of Religion , being carelesse what become of the kernel . With Martha we busie our selves about many things , but neglect that Vnum necessarium : playing Philosophers in our disputes , but Epicures in our lives . I wil end in the words of Lactantius , Instit. 6. c. 1. & 2. Innecentiam s●lam 〈◊〉 quis obtulerit Deo , satis pie , religioseque litavit , He is the most religious man , who offers to God the best gi●t , which is innocency . For Christian Religion consisteth not in words , but in gifts and sacrifices ; our gifts are perpetual , our sacrifices but temporary ; our gifts are sincere hearts , our sacrifices are praises and thanksgivings . No Religion can be true , but what is grounded on goodnesse and justice . FINIS . The Alphabetical TABLE of the chief things conteined in the severall Sections of The View of all Religions , &c. A. ABbots , how elected , 275. &c. how consecrated , 343. &c. Abraxas , the Sun , 519. &c. Abyssins , their religion , 494. &c. Adamites , 366. Adonis , the Sun , 517. Africa , the religion thereof , 94. &c. African Islands their religions , 102. Albati , 318. etc. Albigenses , and their opinions , 223 &c. America , the religion thereof , 102 &c. Southern America , the religion thereof , 112. etc. Americans , their superstitious fear , and tyranny thereof , 116 etc. Anabaptists , 229 &c. of Moravia , 230 etc. their opinions and names , 361 &c. Angola , its religion , 100 &c. Antinomians , 366. Apis , the Sun , 518 &c. Apollo , the Sun , 516. Apostles , and their office , 396. Arabians , their religion and discipline , 67 &c. Armenians , their religion , 489 &c. Arminians , their tenets 367 &c. Asia , the religions thereof , 1.2 &c. Atys , the Sun , 518. S ▪ Austins girdle ; 257 &c. B. Babylonians , their ancient religion . 58 &c. Bel and Belenus , the Sun , 520. Bengala , its religion , 83. Bishops , 399. 405. &c. Bisnagar , its religion , 87 &c. Brasil , its religion , 113 &c. S. Bridgets Order , 313 &c. Brownists , their kinds and tenets , 363 &c. Buildings first erected for divine service , 4. Burial of the dead , an Act of justice and mercy . 131 &c. C. Calvins doctrine . 236 &c. Camaldulenses , 283. Cambaia , its religion , 84. Canons of S. Saviour , 318. of S. George , 319 &c. of Lateran , 320. Carmelites . 300 &c. Carthusians , 284 &c. Cerberus , the Sun , 527. Ceremonies in religion , 513 &c. Charom , the Sun , 526 &c. Chinois , their religion , 79 &c. Christianity , its beginning , 181 , &c. It yeelds to Mahumetanisme , 182 &c. Its excellency ▪ 538 &c. Christian duties urged ▪ 542 &c. Churches from the beginning● 1 , 2. etc ▪ 1 , 2. &c. set Day , Sacrifices , and Church-Government from the beginning , 5 &c. Under Moses , 6. After Moses , 7. Under David and Solomon , 8 &c. After Solomon , 9 &c. Among the ten Tribes , 11. In , and after the Captivity of Babylon , 28 &c. Among the Iewes at this day , 29 &c. Church Offices sold among the Iewes , 49 &c. Church how to be governed , 409. Church-Governours , ibid. &c. Alterable , 410. Church of Arnhem , vide Millenaries . Church of England deplored , and Remedy against her growing errours . 427. Of Protestant Churches , 496 &c. Church of Rome , wherein different from other Churches , 429 &c. Cluniacenses , 282. Colours of the Sun worn , 531 &c. Cong● its religion , 101. The religions of its Northern neighbours . Ibid &c. Cophti of Egypt , 493 &c. Creation , the knowledge the Pagans had thereof , 71 &c. of it , and Noahs flood , what knowledge the Americans had , 109 &c. D. DAyes festival in the Church of Rome , 458 &c. D●acons , and their office , 397. and 399. Dead , vide Burial . Death , how worshipped , 143 &c. Domin●cans , 30● &c. E. Earth , &c. how worshipped , 142 &c. Egyptians , their ancient religion , 90 &c. Their idolatrous worship , 91 &c. and continuance thereof , 92 &c. Their modern Religions , 93 &c. Elders , 403 &c. Endymion , the Sun , 522 Episcopacy , what among the Presbyterians , 408 &c. How diffeferent from Presbytery , 410. &c. Eremites , or Anchorites , 243 &c. Their first manner of living , 244 &c. Their too great rigour , 245 &c. Of S. Austin , 2●8 &c. Of S. Paul in Hungary , 312. Of S. Hierom , 318. Ethiopians of Africa , their ancient religion , 98 &c. Their religion at this day , 99 &c. The religion of the lower Ethiopians , 100. Europe , the religions thereof , 121 &c. Excommunicate persons their condition , 415. Prophets , Pharisees , &c. could not excommunicate , ihid . &c. Why Christ did not excommunicate Iud●s , 416. Excommunication and excommunicate persons considered , ibid. &c. F. FAmilists , their Heresies , 364. Superstitious Fear , its cruelty , 116. Festival dayes of Christ , 458 &c. Of the Saints , 468 &c. Fez , the religion and Church-discipline thereof , 95 &c. Their times of prayer , 96 &c. Fire , &c. how worshipped , 142 &c. Florida , its religion , 104. Franciscans , 304 &c. subdivided into divers Orders , 341 &c. Fraternities , 279 &c. Fratricelli , 319. Friers Mendicants , 298. Predicants , 302 &c. Minorites , 306 &c. G. GEntiles , their Gods , vid. Gods. worshipped the Sun under divers names and shapes , 516 &c. acknoweldged but one deity , 527 &c. under divers names , 528 &c. Their superstitious fear ibid. acknowledge a Trinity , 529 &c. Georgians , 490 &c. Goa , the religion thereof , 84 &c. God , acknowledged by the Americans , 109. but one God acknowledged by the wiser sort of Gentiles . 126 &c. and 529. Gods of the Gentiles , 134 &c. 155. &c. How ranked and armed . 156. Their chariots how drawn , 157. In what peculiar places worshipped . ibid &c. One God acknowledged by them , 529. Greeks , their religion and Gods ▪ 134 &c. their worship , and how painted , 137 &c. The Greeks sacrifices , 144 &c. Their Priests and Temples , 146. their chief festivals , 158 &c. Greek religion at this day , 478 &c. their Church dignities and discipline , 480 &c. ●roves and high places condemned in Scripture . ●3 etc. Guinea , its religion , 97 &c. H. HErcules , the same with the Sun , 520 &c. Heresy an enemy to christianity , 183 Hereticks and Heresies , namely Simon Magus , 184. Menander , 186 &c. Saturninus 187. Basilides , ibid. Nicolaitans , Gnosticks 188. &c. Carpocrates , Cerinthus , 189. Ebion , Nazarites , 190. Valentinians , ib. etc. Secundians , P●ol●means , 191 &c. Marcites , ib. etc. Colarbasii , 192 ▪ Heracleonites , 192. Ophites , ibid. &c. Cainites , and Sethites , 193. Archonticks , and Asco●●yprae , Cerdon , 194. Marcion , ibid. &c. Apelles 195. Severus , ib. etc. Tatianus , 196. Cataphryglans , ib. &c. Pepuzians , Quintilians , 197. Ar●otyrites , ibid. &c. Quartodecimani , Alogiani , 198. Adamians , ibid. &c. Elcesians , and Theodotians , 199. Melchisedecians , ibid. &c. Bardesanists . Noetians , Valesians , 200. Cathari , ibid. &c. Angelici , Apostolici , 201. Sabellians , Originians , Originists , ibid. &c. Samosatenians , 202. Photinians , ibid. &c. Manichees , ●03 ▪ &c. Hierachites , 204. Melitians , ibid. etc. Arrians , Audians , Semi-Arrians , 205. Macedonians , ibid. &c. Aerians , Aetians , 206. Eunomians , ibid. &c. Apollinarists , Antidicomari●nites , 207. Messalians , ibid. &c. Metangismonites , Hermians , Procli●●ites , Patricians , Ascitae , ibid. &c. Pattalorinchitae , Aquarii , Coluthiani , Floriani , Aeternales , 209. Nudipedales , ibid. &c. Donatists , 210. Priscillianists , ibid. &c. Rhetorians , Feri . Theopaschitae , Tritheitae , Aquei , Meli●onii , Ophei , 211. Tertullii , ibid. &c. Liberatores , Nativitarii , Luciferians , Iovinianists , and Arabicks , 212. Collyridians , Paterniani , Tertullianists 213. Abellonitae , ibid. &c. Pelagians , Praedestinati , 214. Timotheans , ibid. &c. Nestorians , 215. Eutychians , and their spawn , ibid. &c. Hereticks of the seventh Century , 218. &c. of the eighth Century , 220. of the ninth and tenth Centuries , ibid. &c. of the eleventh and twelfth Centuries , 221. &c. of the thirteenth Century , 224 &c. of the fourteenth Century ▪ 225 &c. of the fifteenth Century , 227 &c. of the sixteenth Century , 229. and 2●8 &c. Hierapolis , the religion thereof , 62 &c. High places , vid. Groves , &c. Hispaniola , its religion , 118. Hussites , their tenets ▪ 227 &c. I. IAcobites , 492. Ianus , the Sun , 522. Iapon , its religion , 88 &c. Idola●ers their cruelty and cost in their barbarous sacrifices ▪ 106. &c. The making , worshiping of Images , and bringing in Idolatry . 19 &c. Idolatry of the Gentiles , and of all kindes condemned . 63 &c. Idolatry further condemned . 118. &c. and 515. The Gentile Idols were dead men , 60 &c. Iesuites , 325. &c. their rules , 326. &c. their constitutions and rules for Provincials , 328. Provosts , 330 &c. Rectors , 331. Masters , ibid. &c. Counsellers , 333. Travellers , ibid. &c. Rules for the Admonitor , 334 &c. Overseer of the Church , 335. for the Priests , ibid. &c. Preachers , 336. for the Generals Proctor , ibid. &c. for the Readers , Infirmarii , 337. Librarii , and under Officers , ibid. &c. Their privileges granted by divers Popes . 339. &c. Iewes , their Church discipline from the beginning ▪ till their last destruction , 6 &c. The difference of the High Priest● from other Priests . 7. Solomons Temple , and the outward splendor of the Iewes religion . 11 &c. what represented by Solomons Temple , and utensils thereof . 15. office of the Levites . 16. Prophets , Scribes , ibid. Pharisees . 17. Nazarites , ibid. etc. Rechabites . 18. Essenes , Sadduces , ibid. S●maritans . 19 Iewes , their ancient observation of the Sabbath . 19 &c. how they observed their passover . 20 &c. their feast of pentecost . 21. their feast of tabernacles , ibid. &c. their new Moons , 22. and 45. their feast of trumpets , 22. &c. their feast of expiation , 23. their Sabbatical year , ibid. &c. their Jubilee , 24 &c. their excommunications of old , 25 &c. how instructed by God of old , 26 &c. their maintenance or allowance to their Priests and Levites , 27 &c. their Church government at this day , 29 &c. their manner and times of prayer , 30 &c. they hear the law three times a week , 31 &c. their ceremonies about the book of the Law , 32 &c. their manner of observing the Sabbath , 33 &c. how they keep their passover , 35 &c. their manner of eating the paschal lamb , 36 &c. their modern ceremonies are Rabbinical , 37. observations concerning the Jewes at this day , ibid. &c. whether to be permitted ( amongst Christians ) to live , and exercise their own religion , 39 &c. wherein christians are no● to communicate with Jewes , 41 &c. they spend eight dayes in their Easter solemnities , 43. their pentecost , ibid. &c. their feast of tabernacles , 44 &c. they fast in August , 45. their solemnities in beginning the new year , ibid. &c. their preparation for morning prayer , 46 &c. their feast of reconciliation , and ceremonies therein , 48. their rites after the law is read over , 49. their Church offices sold , ibid. &c. their feast of Dedication , 50. of Purim , ibid. &c. their fasts , 51 &c. their marriages , 52. &c. their bills of divorce , 53 &c. the separating of the Wife from the dec●●sed husbands brother , 54. their circumcision , and rites thereof , ibid. &c. how they redeem their fi●st born , 56. their duty to the sick , ibid. their ceremonies about the dead , ibid. etc. Ignatius Loyola , 325 &c. Independents , and their tenets , 389 &c. Independents of New-England their tenets , 39● &c. The grounds whereupon the Independents forsake our Churches . 391 &c. the grounds whereupon they and the Anabaptists allow Lay-men ▪ to preach , without call or ordination . 392 &c. Indians , their ancient religion . 81. and at this day , 492. Iohn Tany , vide Theaurau Iohn . Iucatan , its religion , 111 &c. Iupiter , the Sun , 519 K. KAtharine of Sena , 317 &c. Knights-hospitlers of S. Iohn , 290 &c. of Rhodes , 292 &c. of ●alta , 293. Templars , ibid. &c. the Teutonicks or Marians , and their instalment , 294. &c. of S. Lazarus , 297. of Calatrava , ibid. &c. of S. Iames , 298. Divers other Orders of Knighthood , ibid. &c. Knights of the holy Sepulchre , 309 &c. Gladiators , 310 &c. Knights of S. Mary of redemption , 311. of Montesia , ibid. of the Annunciation , of S. Ma●rice , of the the Golden Fleece , of the Moon , of S. Michael , 3●1 . of S. Stephen , ib. &c. of the holy Sp●rit , etc. 322 and 347 &c. Knights of the Gennet , 345 &c. of the Crown Royal , of the Stir , of the Broom flower , of the Ship , 346. of S. Michael , ibid. &c. of Christian charity , of S. Lazarus , of the Virgin Mary in mount Carmel , 348. of Orleance , or Porcupine , ibid. &c. of the golden Shield , of the Thistle , of Aniou , 349. of S. Magdalen , ibid. &c. of Britaigne or Ermin , 350. of the Golden Fleece , of the Garter , 351. of the Bath , ibid. &c. of S. Andrew , or the Thistle , of Navarre , or the Lilly , 352. of S. Iames of the Sword , ibid. &c. of S. Iulian , or the Pear-tree , or Alcantara , 353. of Calatrava , ibid. &c. of the band or red scarffe , of the Dove , of S. Saviour of Montreal , of our Lady in Montesia , 354. of the Looking . glasse , ibid. &c of Iesus Christ , of D. Avis , In Germany , of the Dragon ; in Austria , of S. George ; in Poland , of the white Eagle ; 355. in Denmark , of the Elephant ; ibid. &c. in Sweden , of the S●raphims ; in Cleve , of the Swan ; in Livonia , of the Sword-bearers ; in Switzerland , of S. Ga●● ; 356. Divers Orders of Knights at Rome , ibid. &c. Knights of Venice , Genoa , Savoy , 358. Florence , ibid. &c. of Mantua , 359. of Knight-ho●d in the East , ibid. &c. L. LIber , the Sun , 518 Life , vide sociable . Luther his opinions , 229. and sects sprung out of Lutheranisme . 231 &c. M MAgistrates Office , 403 , and 411 Magor , its religion , 83 &c. Mahomet not that great Antichrist spoken of by S. Paul and S. Iohn , 165 &c. Mahumetans their Law , 163 &c their opinions , 164 &c. their Sects , 166. &c. their religious Orders , 167 &c. secular Priests , 170. their devotion , ibid. etc. their pilgrimage to Mecca , 172 etc. their circumcision , 173 etc. their rites about the sick and dead , 174 etc. Mahumetanisme its extent , 175 etc. and of what continuance , 177 etc. Malabar , its religion , 85 Maronites , 492 etc. Mars , the Sun , 516 Melancholy its danger , 79 Melchites , 490 Mendicants of S. Hierom , 320 Mengrelians , 491 Mercury , the Sun , 519 etc. Mexico , its Priests and Sacrifices , 108 etc. Millenaries their opinions , 370 etc. the grounds upon which they build Christs temporal kingdom here on earth for a thousand yeares , ibid. the vanity of their opinion , 373 etc. Minerva , the same that the Sun , 522 etc. Ministerial calling , 400 Ministers called Presbyters , 412 etc. How to be elected , 413. etc. three wayes whereby Satan dedeludes men by false miracles , 74 etc. the fear of Satans stratagems ( though illusions ) whence it proceeds . 76. etc. Our duty respecting the many stratagems and illusions of Satan . 77 etc. Mithra , the Sun , 519 Moloch , the Sun , ibid. Monasteries and their lawes , 277 etc. Monks , who were the first , 248 Monks of S. Basil and their rules , 249 etc. of S. Hierom , 254. of S. Austin , ibid. etc. and 300. they are not to beg , 256 etc. the Monkes first institutions and exercises , 258 etc. why they cut their hair and beard , 260 etc. whence came this custom , ●61 etc. In what account Monks are in Rome , 265 etc. how consecrated anciently , 266 Benedictin Monks , 267 etc. Authours of other Orders , 269 their rules , ibid. etc. their habit and diet , 272. Rules prescribed to the Monks by the Council of Aix , ibid. etc. Monks of Cassinum , 274 etc. Cluniacenses , 282 etc. Camaldulenses , 283. of the shadowy Valley , ibid. etc. Silvestrini , and Grandimontenses , 284. of S. Anthony of Vienna , 286. Cistertians , ibid. etc. Bernardines , Humiliati . 287. Praemonstratenses , 288. Gilbertins , ibid. etc. Cruciferi , Hospitalarii , 289 Trinitarians , ibid , etc. Bethlemites , 290 Augustinians , ●98 Carmelites , 300 etc. Dominicans , 302. Franciscans , 304 etc. their Habits , Schismes , Families , Rules , and Priviledges , 306 etc. of Vallis Scholarium , S. Marks Canons regular , 311 Boni homines , 312. of S. Maries servants , ibid. etc. Coelestini , Iesuati , 313. of S. Briget , ibid. etc. of S. Iustina , 318 of mount Olivet , 319. of the Holy Ghost , of S. Ambrose ad Nemus , Minimi of Iesu Maria , 320 Monks in Moscovia , 483 etc. Moon , how worshipped , 141 the same luminary with the Sun , 525 etc. her properties , 526 Morocco , its religion , 97 Moscovites religion and discipline , 481 etc. their Monkes and Nuns , 483. etc. their Church service , 484. their Sacraments , 485 etc. their doctrine and ceremonies , 486 etc. their marriages 488 etc. their Fune●●ls , 489 Muggleton ▪ vide Reeve . N. NArsinga , its religion , 87 &c. Nemesis , the Sun , 523 Nestorians , , 491 &c. New Spain its religion , 105 etc. Festival dayes there , 110 etc. Nuns in the Primitive times , 263 &c. how consecrated . 266 &c. Nuns of S. Bennets Order , 276 etc. of S. Clara , 312. of S. Briget , 313 &c. of S. Katharin , 317 &c. O. DIvers erroneous Opinions which have bin lately revived or hatched since the fall of our Church Government , 422 etc. Orders of Pilgrims , 323 &c. of Indians , of divine love or Theatini , 324. of Paulini , ibid. &c. of Iesuites , 325 &c. Observantes , Cellarii , Ambrosiani , Capellani , Clavigeri , Cruciferi , 341. Hospitalarii , 342 &c. See Monks . Ordination in the beginning of the world , 2. P. PAllas , the Sun , 523 Pan , the Sun , 521 Pegu , its religion , 82 Persecution an enemy to Christistianity , 183 Persians , their ancient religion , 68 &c. Persius his notable saying , 107 Peru , its religion , 114 &c. Festival dayes , 115 &c. the Peruvians beliefe of the departed souls , 116 Philippinae , their religions , 89 &c. Phoenicians , their religion and discipline , 67 Poor Pilgrims , 323 &c. Pilgrims vide Orders . Pluto , the Sun , 526 Polyphemus the Sun , 522 Poverty , threefold , 309 Presbytery , the doctrine and tenets thereof , 394 &c. the office of Presbyters , 395. and 398 among the Jewes 412. their power to excommunicate , 414 Priapus , the Sun , 518 Priests and Levites among the Iewes , 6. among the Mexicans , 108 &c. the dignity of Priests and their necessity , 535 &c. among the Greeks , Romans , and elsewhere , 536 &c. Princes should be careful of Religion , 503 &c they must not dissemble in Religion , 509 &c. Proserpinae , the Sun , 526 Protestants , 236 &c. wherein they agree with , and ●●ssent from other christian Churches . 496 &c. Q. QVakers their opinions , 381 &c. other opinions of theirs , 383 &c. wherein the absurdities and impieties of their opinions consist . 384. R. RAnters characterized , and their opinions , 387 &c. Iohn Reeve and Lodowick Muggleton their opinions , 379 &c. Religions of the Northern countries near the pole , 73 &c. Of the nations by West Virginia and Florida , 104 &c. of the Northern neighbours of Congo , 101 of the African Islands , 101. of new Spain , 105 &c. of the parts adjoyning to Iucatan , 111 &c. of the Southern Americans , 112 &c. of Paria , Guiana , and Debaiba , 113. of Asia , 1 , 2 , 3 , 4 , &c. of Africa 94 &c. of America , 102 &c. of Europe , 121 of Greeks and Romans , ibid &c. of Germans , Gauls , and Britains , 148 etc. of Danes , Swedes , Moscovites , and their neighbours , 151 &c. of the Scythians Getes , Thracians , Cymbrians , Goths , etc. 153 &c. of the Lithuanians , Polonians , Hungarians , etc. 154 etc. of the Mahumetans , 162 etc. of Christians , 181 etc. by what engines battered , 183. pestered with diversity of opinions , 239 &c. of the Greeks Religion at this day , 478 etc. of Moscovia , 481 etc. of Armenia , 489. of the Melchites , 490. of the Georgians , ibid. etc. of the Circassians , 491. of the Nestorians , ibid. etc. of the Indians , and Iacobites , 492. of the Maronites , ibid. etc. of the Cophti , 493. etc. Abyssins , 494. etc. Religion the ground of government and greatnesse , 500 etc. the foundation of all Commonwealths , 501 etc. most re●quisite in Princes and Governours , 503 etc. one Religion to be taught publickly , 505 etc. different Religions how and when to be tolerated , 506 etc. dissimulation in Religion rejected , 509 etc ▪ false Religions why blessed , and the contem●ers punished , 5●1 etc. religious policie and ceremonies , 512 etc. mixed Religions , 514 etc. what Religion most consonant to natural reason , 516 etc. Religion how supported , 535 etc. Religion , which is best , 538 etc. Romans , their old Religion , 122 etc. their chief Festivals , 123 etc. their chief gods , 125 etc. their Priests , 128 etc. Sacrifices , 129 etc. their Marriage rites , 130 etc. their Funeral rites , 131. Roman Church different from others about the Scriptures , 429. about Predestination , Gods image , and sinne , ibid. etc. about the law of God , Christ , Faith , Justification , and good Works , 430 etc. about Penance , Fasting , Prayer , and Almes , 432 etc , about the Sacraments , 433 etc. and their ceremonies in those controverted , 434 etc. about the Saints in heaven , 435 etc. about the Church 436. etc. about Councils , Monks , Magistrates , and Purgatory , 438. etc. the outward worship of the Roman Church , and first part of their Masse , 439 etc. Roman Acolyths their offices , 440 Romanists their manner of dedicating Churches , 443 etc. and what observable thereupon . 444 etc. their consecration of Altars , etc. 446 etc. the degrees of Ecclesiastical persons in the Church of Rome , 448 etc. their sacred Orders , 449 etc. office of the Bishop , 452 etc. and what colours held sacred , 453 etc. the other parts of the Masse , 454 etc. other parts of their worship , 457 etc. their Festival dayes , 458 etc. their Canonical houres of prayer and observations thereon , 464. etc. their processions and observations thereon . 467 ▪ their Ornaments and Utensils used in Churches , dedicated to Christ and the Saints . 472 etc. their office performed to the dead , 475 etc. Russians , see Moscovites . S. SAtans stratagems , vide miracles . Old Saxons worshipped their gods under divers shapes and formes , 149 etc. Scythians , their old Religion , 69. Sea , how worshipped , 143. Sects sprung out of Lutheranisme 231 etc. Sects of this age , 376 etc. Shakers , vide Quakers . Siam , its Religion , 81 etc. Simon Magus and his scholars , vide Hereticks . Sociable life preferred to the solitary , 247 , etc. Socinians , their tenets , 366 etc. Solomons Temple , vide Iewes , etc. Soule , its immortality believed by the idolatrous Pagans , 86 etc. its immortality and life after this believed by the Americans , 109. by the Brasilians also , 113 etc. Spain , vide New Spain . Sumatra , its Religion , 90 etc. Sun , how worshipped ; 139 etc. the Gentiles chief and onely God , 516 etc. his divers names and worship , ibid. etc. superstitious Sun worship , 530 etc. how painted and worshipped by the Northern Nations , 533 etc. Syrians their gods , 65 &c. T. IOhn Tany , vide Theaurau Iohn . Tartars , their old Religion , 69. &c. their diversities of Religions , 72. &c. Thesurau Iohn , his opinions , 377. &c. Titbonus , the Sun , 523. Trinity , acknowledged by the Americans , 109. denied by Simon Magus and his scholars , with others , besides Iewes and Mahumetans , and why ▪ 185. etc. Turlupini , 319. V. VEnus , all one with the Sun , 524 etc. Virginia , its Religion , 103 etc. Vulcan , the Sun , 523. W. VVIckliffe's opinions , 226. etc. Z. ZEeilan , its Religion , 90. FINIS . APOCALYPSIS : OR , THE REVELATION Of certain notorious Advancers OF HERESIE : Wherein their Visions and private Revelations by Dreams , are discovered to be most incredible blasphemies , and enthusiastical dotages : Together with an account of their Lives , Actions , and Ends. Whereunto are added the effigies of seventeen ( who excelled the rest in rashness , impudence and lying , ) done in Copper Plates . Faithfully and impartially translated out of the Latine by I. D. IS printer's or publisher's device London , Printed by E. Tyler , for Iohn Saywell , and are to be sold at his shop , at the sign of the Grey-hound in Little-Britain without Aldersgate , 1655. TO THE Excellently Learned , EDWARD BENLOVVES OF Brenthall in Essex Esquire , &c. Worthy Sir , I Have here presumed to present you with a strange and bloody Tragedy of Hereticks and Enthusiasts , written in Latine by a most elegant pen , by one who hath concealed his name , as I conceive out of this reason , that , living near the times and places of this representation , it might have proved dangerous to him to have published it . Here you have Religion brought upon the stage in very strange disguises , nay they make her act parts the most contrary to her nature , imbruing her white and innocent hands in blood , and Massacres . But as she hath met with Wolves to destroy and tear in pieces , so hath she also met with Shepheards to heal and protect , and among those the most laborious Authour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANZEBEIA hath not bin the least considerable . His severe and most indefatigable labours in most parts of Learning , are consummated in this piece of Religion , wherein like an experienced Anatomist , he hath left no vein un-cut up . To fall into excessive commendations of him , were to commit a moral absurdity , by praising one whom the general Trumpet of Fame hath blaz'd abroad for so great an advancer of Vertue and Learning ; But to trouble you with them , were yet to be so much the more importunate , whose conversation with him was so great , that whatsoever I may say of him , I shall not acquaint you with so much as your self know . Nor did the influence of your Patronage raise and animate only him , but there are so many other monuments of your great encouragements to learning , that it will be thought modesty in me not to mention all . But your excessive Benefactorship to the Library of S. Iohns Colledge at Cambridge ( whereof I have sometimes had the honour to be an unworthy member ) I cannot passe over , as a thing , which will stand upon the file of memory , as long as learning shall find professors or children . And that which increases the glory of your munificence , is , that that Library may hoast that it is furnished with the works of its owne sonnes , which , being the greatest act of retribution and gratitude that may be , must be accordingly acknowledged by all that shall come after . But that which hath the most engaged and satisfied the English world , is , that your endeavours have displayed themselves in their clearest light , in that one thing that is necessary , that is to say , Religion , not only by being a constant assertor of her purity here in England , but in that , after more then Ulyssean Travels throughout most parts of Europe , you have returned to your former enjoyments of that chast Penelope , when others either out of weaknesse or surprise , are ensnared and besotted with the Tenets of other Countries , whereby they are both ingrateful and injurious to their own , by preferring the prudence and policy of another before hers . Religion certainly , if well improved , is the Talent , that felicifies the improver , if not , condemnes him . It is that universal Patrimony , which entitles us to be the sonnes of God , and by which we are adopted into the assured hope of eternal happinesse . It is the Loadstone wherewith when our soules are once touched , they are directed to the right pole of the eternally beatifical vision ; and without which , we must infallibly expect to split against the rocks and shelves of perdition . It is the consummation of heavens indulgence to Mankind , that which doth familiarize us , and makes good our Interest in the great being and cause of all things . It is the perfection of nature , since that whatsoever we know of the divinity by her comes only by the assistance and mediation of our sences , but the other furnishes us with a more evident assurance , ( and that , in things , which can be neither seen , heard , nor conceived , ) by the more particular providence of Grace and Faith , whereby he is pleased to bow down the heavens , and descend unto a familiar conversation with our very spirits . But that which ought further to endear all men to Religion , is , that she only next to God may pretend Ubiquity , as being a thing written in such indelible characters in the hearts of all men , that even the most barbarous nations , and the greatest strangers to civility and policy have acknowledged some divine worship , though their pravity or want of instruction , may have blinded them from the true , but yet that eclipse of the true God hath not been total , insomuch , as they have still retained a sense and veneration of Religion , so that to the best of their imaginations , they have created something like God to themselves . To make this yet more evident , we are to note , that most people , though they had not so clear apprehensions of the immortality of the soul , as we have ; yet were they not only perswaded of the impossibility of its annihilation , but have also acknowledged rewards and punishments to be expected after this life . To ascend yet a little higher ; the divinity and preheminence of Religion is demonstrated , in that it exerciseth that Empire and Soveraignty over the mind of man , that no blandishments of the flesh , no temptations , no torments have been able to dispossesse it . It hath triumph'd in the midst of its persecutions , and by her sufferings hath conquered her persecutors . Her pleasing Ravishments can stifle for a time all sence of humanity , elude flames , and racks , and so arm the delicacy and tendernesse of virgin-purity , as to overcome the hardiest Tyrants . It is she that raises our soules to a holy boldnesse and intimacy in our addresses to heaven , being indeed rapt into the heavens of divine contemplation , by her extasies and illuminations . It was her inspiring communication , that elevated your pious soul , when you described the divine perfections of the incomparable THEOPHILA . These things can she do and greater , when there is but one grain of true Faith ; but when she is defiled and adulterated with humane ceremonies and inventions , she is deformed , and looses all her grace and beauty . And among these hath she met with two most importunate pretenders , Atheisme and Superstition ; the one strips her stark naked , the other meretriciously prostitutes her in the disguises of humane Inventions . And that she hath been thus evill entreated , in all places and times , this book gives but too great testimony , whether you look on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or this small appendix , treating for the most , of what happened in High and Low Germany . I would not draw any excuse for our own gyrations of Religion here , from their madnesse ; but rather condem● them as things that would have out-vy'd the extravagance of the former . But to draw any argument against Religion from either were impious ; for if we did , we must in consequence , deny all , both particular and universal providence of Almighty God ; we must deny the Scriptures , the heavenly Legacy of eternal salvation ; we must deny Heaven , Hell , Eternity , nay take away the Cement of all humane society , and expect to see the order and beauty of the universe hurried into darknesse and confusion , since it ought not to out-last man , for whom it was created . Nay ▪ but let us rather professe humanity , and make this use of the failings and extravagance of others in matters of Religion ; To humble our selves to a relyance on that immense Being , who hath thought fit to plant Religion in the heart of man , to direct him in his voyage to eternal happinesse , wherein that every man might take the right way , is the earnest prayer of Worthy SIR , Your most devoted , and most humble servant , Jo. DAVIES . These Books are to be sold by Iohn Saywel at his shop , at the Signe of the Grey-Hound in Litttle-Britain , London . viz. THe History of the World , the second part , being a continuation of the famous History of Sir Walter Raleigh Knight , together with a Chronology , &c. by A. R. The true Copy whereof is distinguished by the Grey-Hound in the Frontispice , from any other whatsoever , though coloured by a pretended representation of the Authour in the Title page . An exact collection of the choicest secrets in Physick & Chyrurgery ( both Chymick and Galenick ) by Leonard Phioravant Knight , Doctor Edwards , and others . Speedy help for Rich and Poor , as to the Griping of the Guts , Cure of the Gout ; &c. by Herma●nus Vanderheyden an experienc'd Physitian . Mr. Charles Hoole's Grammar in Latine , and English the shortest , orderliest , and plainest both for Master and Scholar , of any yet extant . Also his Terminationes & exempla declinationum & conjugationum , and Propria quae maribus , Quae Genus , and As in praesenti , englished and explained , for the use of young Grammarians . And there is now lately printed a new Primer , entituled , Mr. Hoole's Primer ; more easie and delightsome for the learner then any yet extant , having 24. several representations of Persons , Beasts , Birds , &c. answering the several letters of the Alphabet in a copper plate , laying also the surest foundation for true spelling ; the defect whereof ( in the ordinary teaching ) is so much complained of . The practice of Quietnesse , by Bishop Web. The View of all Religions and Church-Governments , with a discovery of Heresies , in all Ages and Places ; &c. whereunto this Apocalypsis is usually adjoyned . The Authours Preface , TO THE READER THE doctrine of the ANABAPTISTS , Courteous Reader , to give it thee in a single expression , is nothing but lying and deceit . Thou haply thinkest them a sort of people divinely inspired , and Prophets : Thou art deceived . They are false Prophets and false Teachers , as being a contagion , than which hell it self hath not vomited up a more dangerous since the beginning of the world . For I do not think it can be easily demonstrated , what other mischief could have reduced not only the Netherlands , but almost all Germany , into so great calamity and devastation . When I more narrowly look into the Heresy of these men , I confesse I am puzzel'd to find a name for the Monster , but what its aimes are , I may haply gesse . Its first part speaks a Lyon , its last ● Dragon , the middle a pure chim●ra . I call it a Monster , and I may adde the most monstrous that ever was , as having in it the Ingredients of all formerly condemned Sects . Which when I consider , me thinkes all the ancient Hereticks , such as Nicholas Antiochenus , the Gnosticks , the Valentinians , Noetians , Sabellians , Patropassians , Parmenians , present themselves anew out of Hell to me . So that I can make no other judgement of THOMAS MUNTZER , that Authour and Raiser of a most pernicious Sect , then that he hath r●-trected the Standards of all former heresies . But that it may not be said , as in the Proverb , that Affrick alwayes furnishes us with Novelties , he also with his desperate disciples , hath sacrilegiously attempted to advance some altogether new and unheard of opinions , whereof who shall say that what is MADE is GOOD , must be very extravagant . Out of these , have they resolved and decreed , that children till they come to age , are only Catech●●meni , and ought not to be clad with the robe of holy Baptisme . Out of these , have they declared a community of all things . Out of these , teach to dishonour and discard Magistrates , who are the living ectypes of God , while in the mean time they themselves aspire to Soveraignty , and would be accounted Potentates , when they are indeed the wickedst among men ; Dissemblers , Cheats , Hypocrites , Novators , or Advancers of Novelties , and the subtle generation of the old Viper Novatus . Which said Novatus , if I display in the colours wherein the holy Father and Martyr Cyprian sets him forth , discreet men shall be my Iudges , whether I have not hit the mark , and the same description most fitly suites the greatest par● of the Proselytes of Muntzer . As concerning Novatus ( sayes that Ornament of his Carthage , lib. 11. Epist. 8. to Cornelius then Bishop of Rome ) We needed not any relations to be sent to us of him , since that from us you were to expect a more particular account of Novatus , a man that is a constant Advancer of novelties , of an insatiable avarice , furious in his rapines , blowne up with arrogancie and pride , even to astonishment ; a man not admitting any good understanding with the Bishops : the end of his curiosity is to betray , of his flattery to surprise , his love is dogg'd by his infidelity , he is the fuell and fire-brand that heightens the combustions of sedition , and the hurrican and tempest which causes the shipwrack of Faith , an opposer of Tranquility , and an enemy to peace . These were his thoughts of Novatus , which what wise man but will allow us to attribute to our Novators ? Certainly , if John that Botcher of Leiden , the ulcer and deformity of that gallant City , were to be drawne in his own colours , we need borrow them no where else . You therefore , Orthodox Doctors , reduce those erroneous and miserably seduced men , which yet are so , into the way of Truth , Deliver them , I beseech you out of this phrensy , and omit no opportunities which may help to recover them out of this imaginary disease to which they are so accustomed . This shall be your reward , this is the prize you shall obtaine . Him that overcometh , will I make a Pillar in the Temple of my God , and I will write upon him the name of my God , &c. Revel 3. 12. 1. THOMAS MUNTZER . His OPINIONS , ACTIONS , and END . THE CONTENTS . MUntzers Doctrine spreads , his aimes high , his affirmations destructive ; He asserts Anabaptisme , rests ut there , but growes worse and worse in his opinions and pra●tises ; his large promises to his party and the common people : 〈◊〉 endeavours to set up himself , pretending to restore the Kingdom of Christ ; being opposed by the Landgrave , his delusive Animation of his followers ; their overthrow ; his escape ; he is found , but dissembles himself ; is taken , but yet obstinate ; the Landgrave convinceth him by Scripture , when being ●acked , he laugheth , afterward relenteth ; his last words ; is deservedly beheaded , and made an example . 2. JOHN MATHIAS . The Contents . IOhn Mathias repaires to Munster , his severe edicts , he becomes a malicious executioner of Hubert Trutiling , for contumelions expressions touching him ; his own desperate end . 3. JOHN BUCKHOLD , or JOHN of LEYDEN . The Contents . IOhn Buckhold his character , his disputing and contention with the Ecclesiasticks concerning Paedobaptisme ; he succeeds John Mathias , he comforts the people with a pretended revelation ; he makes Bernard Knipperdoling of a Consul , to become common executioner , Buckhold feigneth himself dumb , be assumes the Magistracy , he allowes Polygamy , he takes to himselfe three wives ; he is made King , and appoints Officers under him ; his sumptuous apparel ; his Titles were King of Iustice , King of the new Jerusalem ; his throne , his Coin and motto thereon ; The King , Queen , and Courtiers wait on the people at a Feast : with other digressio●s . The King endeavours to raise commotions abroad , is haply prevented . He suspects his own safety ; his large pr●mises to his Captains , himself executes one of his wives , he feignes himself sick , and deludes the people with an expectation of deliverance ; in the time of famine , forgets community ; he is betrayed by his Confident , is brought prisoner before the Bishop , who checks him ; his jesting answer and proposal ; he is put to a Non-plus , is convinced of his offences ; his deserved and severe execution . 4. HERMANNUS SUTOR . The Contents . HErman the Cobler professeth himself a Prophet , &c. he is noted for drunkennesse ; The ceremonies he used i● Anabaptisme , Eppo his Host discovers him and his followers to be cheats ; Hermans wicked blasphemies , and his inconstancy in his opinions , his mothers temerity ; his Sect convinced , and fall off from him ; by one Drewjis of his Sect he is handled roughly ; Herman is taken by Charles Lord of Gelderland , &c. and is brought prisoner to Groeninghen ; when questioned in his torments , he hardened himself , and died miserably . 5. THEODORUS SARTOR . The Contents . THeodor the Botcher turnes Adamite , he affirmes strange things , his blasphemy in forgiving of sins he burn● his cloathes , &c. and causeth his companions to do the lik● . He and his rabble go naked through Amsterdam , in the dead of ●ight , denouncing their woes , &c. and terrifie the people . They are taken and imprisoned by the Burghers , but continue 〈◊〉 . May 5. 1535. they are put to death ; some of their last words . 6. DAVID GEORGE . The Contents . DAvid George , the miracle of the Anabaptists . At Basil he pretend● to have been banished his Countrey for the Gospels-sake ; with his specious pretenses he gaines the freedom of the City for him and his . His Character . His Riches . He with his Sect enact three things . His Sonne in Law , doubting his new Religion , is by him questioned ; and upon his answer excommunicated . His wifes death . He had formerly voted himself immortal , yet Aug. 2. 1556 he died , &c. His death troubled his disciples . His doctrine questioned by the Magistrates , eleven of the Sectaries secured . XI . Articles extracted out of the writings of David George , Some of the imprisoned Sectaries acknowledged David George to have been the cause of the tumults in the lower parts of Germany , but dis●owned his doctrine . Conditions whereupon the imprisoned are set at liberty : The Senate vote the doctrine of D. G. impious , and declare him unworthy of Christian burial , and that his body and 〈◊〉 should be burned , which was accordingly effected . 7. MICHAEL SERVETUS . The Contents . SErvetus his converse with Mahumetans and Jewes . He disguiseth his monstrous opinions with the Name of Christian Reformation . The place of his birth . At the 24. year of his age , he boasted himself the onely Teacher and Seer of the world , He enveighed against the Deity of Christ. Oecolampadius confutes his blasphemies , and causeth him to be thrust out of the Church of Basil. Servetus held but one person in the Godhead to be worshipped , &c. He held the holy Ghost to be Nature . His horrid blasphemy . He would reconcile the Turkish Alcoran to Christian Religion . He declares himse●f Prince of the Anabaptists . At Geneva , Calvin faithfully reproves Servetus , but he continues obstinate . Anno 1553. by the decrees of several Senates , He was burned . 8. ARRIUS . THE CONTENTS . Arrianisme its increase , Anno 323. THe General Council at Nice , Anno 325. called as a Remedy against it , but without successe . The Arrians misinterpret that place , John 10. 30. concerning the Father and the Sonne . They acknowledged one onely God in a Iudaical sense . They deny the Trinity . Arrius his wretched death . Anno 336. 9. MAHOMET . The Contents . MAhomet characterised . He made a laughing-stock of the Trinity . He agreed with Carpocrates , and other hereticks . He renewed Circumcision , and to indulge his disciples , he allowed them Polygamy , &c. His Iron Tombe at Mecca . 10. BALTHAZAR HUBMOR . The Contents . HUbmor a Patron of Anabaptisme . He damned usury . He brought in a worship to the Virgin Mary , &c. The Senate of Suring by a Council reduced him . He renounced th● heads of his former doctrine . Himself or Sect still active . He is taken and imprisoned at Vienna in Austria . He and his wife both burned . 11. JOHN HUT . The Contents . IOhn Hut the prop and pillar of Anabaptisme . His credulity in dreams and visions . He is accounted a true Prophet by his Proselytes . At Merhern , his Fraternity became as it were a Monastery . 12. LODOWICK HETZER . The Contents . LOdowick Hetzer a famous Heretick . He gaines Proselytes in Austria and Switzerland . Anno 1527 , at a publick disputation Oecolampadius puts Hetzers emissaries to their shifts . Hetzer denied Christ to be co-essentiall with the Father . His farewell to his Disciples . He is put to death for Adultery . 13. MELCHIOR HOFMAN . The Contents . HOfman a Skinner , an Anabaptist ; Anno 1528 , seduced 300. men and women at Embda in West-Friesland . His followers accounted him a Prophet . At Strasburg , he challenged the Ministers to dispute , which was agreed upon Jan. 11. 1532. where being mildely dealt with , he is neverthelesse obstinate . Other Prophets and Prophetesses deluded him . He deluded himself , and voluntarily pined himself to death . 14. MELCHIOR RINCK . The Contents . MElchior Rinck , an Anabaptist . He is accounted a notable interpreter of dreams and visions . His disciple Thomas Scucker in a waking-dream cut off his brother Leonards head ; pretending for his murther obedience to the decree of God. 15. ADAM PASTOR . The Contents . ADam Pastor a derider of Paedobaptisme . He revived the Arrian heresie . His foolish interpretation of that place , Gen. 2. 17. so often confuted . 16. HENRY NICHOLAS . The Contents . HEnry Nicholas , Father of the Family of Love. He is against Infant-Baptisme . His divellish Logick . The End of the Contents . THOMAS MUNTZER . Hei mihi quot sacras iterans Baptismatis undas Muntzerus Stygijs Millia tinxit aquis ! His OPINIONS , ACTIONS , And END . THE CONTENTS . MUntzers Doctrine spreads , his aimes high , 〈◊〉 affirmations destractive ; Asserts Anabaptisme , rests not there , but growes worse and worse in his opinions and practises ; his large pro●ises to his party and the common people : he endeavours to set up himself , pretending to restore the Kingdome of Christ ; being opposed by the Landgrave , his delusive animation of his followers ; their overthrow ; his escape ; he is found , but dissembles himself ; is taken , but yet obstinate ; the Landgrave convinceth him by Scripture , when being racked , he laugheth , afterward relenteth ; his last words ; is deservedly beheaded , and made an example . ABout the year of our Redemption , M.D.XXI . and M.D.XXII . there rise up in Sawny near the River Sales , a most insolent Sect of certain Enthusiasts , among whom Nicholas Storkius was no ordinary person . These presumptuously boasting that their Dreams , Visions , and Revelations , were inspired into them from heaven , had slily scattered it among other seditious persons of the same kidney ; That the world was to be reformed by their means , which done , and the wicked utterly cut off from the face of the earth , it should be governed ●y Justice it self . All that gave not up their names , and embraced their Sect , they branded with the name of ungodly . Out of this Sodomitical lake sprung THOMAS MVNTZER , one that boasted that he had had communication with God. This mans doctrine incredibly spred , as being in the first place levell'd at the holy . Doctors of the reformed Religion ; And from thence discharged at the Magistrates themseves ; for the Christian flock being once deprived of these two constitutions of men , there were nothing to hinder the greedy wolves to break out into all rapine and oppression . And this is the reason why the wolves , that is to say , the false Teachers , have ever most violently opposed the Ministry and the Magistracy , in hopes , if possible , to draw these from the care and charge of their flocks , or at least to bring them into contempt with their sheep , which by that meanes should stray into their parties . This Muntzer did both by his teachings and writings publickly affirm ; that the Preachers of that time that contributed their endeavours to the advancement of the Gospel , were not sent by God , but were meer Scribes , and impertinent Interpreters of the Scriptures ; That the Scriptures and the written word , were not the pure word of God , but only a bare Testimony of the true word ; that the true reall word was something that were intrinse call and heavenly , and immediately proceeding out of the mouth of God , and consequently to be learned intrinsecally , and not out of the Scriptures , or by any humane suggestion . With the same breath he brought Baptisme into contempt , most inconvincibly affirming that there was no warrant from God for Paedobaptisme , or baptisme of children , and that they ought to be baptized after a spirituall and more excellent dispensation . He further endeavoured to teach that Christs satisfa●ction for us was unnecessary , whatever honest and weak understanding men could urge to the contrary ; That matrimony in the unfaithful and incontinent , was a pollution , meretricious and diabolical ; That God discovered his will by dreames ( whence it was that he was mightily infatuated with them ) holding that those were ( as it were ) communicated by the holy Ghost . Hereupon was he acknowledged by his followers for some heavenly and spiritual Prophet , and it was believed that he was thus taught by the spirit of God , without any humane assistance . This doctrine did he disperse throughout all Germany by printed books and Epistles , which the tinder-brain'd disciples of his seditious sect were soon fir'd with , read , approved , and propagated . The same man in the yeares M.D.XXIII . ●nd M.D.XXIV . taught at Alsted which is a City in Saxony , near Thuringia ; and when not only the Ministers , but also the Magistrates lay under the lash of his calumny , insomuch that his Sermons were stuff'd with most seditious and bitter invectives against them , and pretending to groan for the return of lost liberty , and for the insufferable pressures of the people under Tyranny , he complained of it as a great grievance , that their wealth and estates were the prey of the Magistrate , and therefore would perswade them that a remedy was timely to be applied to these things . Being for this doctrine dispatched out of Alsted , he comes to Norimberg , and thence without discontinuing his journey into Basil , and thence into Switzerland ▪ from whence at length he came to Cracovia , where at a certain ●own called Griessen , he continued some weeks . In the mean time he was no lesse idle then ever , and that especially in the County of S●u●ing , where he sowed so much of his contagious seed among his factious disciples , as afterwards thrived in●o an extraordinary harvest . At the same time he publickly scattered abroad his doctrine of Baptisme , and the word of God , in such sort as we have touched before . Departing out of this countrey , and wandring up and down Mulhusium in the countrey of During , he writ letters to some of the most confident to his Religion ; by whose conn●enance and assistance factious spirits were sometimes more and more exasperated against the Magistrate . Some small time before the countrey people took up arms , he sent up and and down certain Briefes by Messengers , wherein were divers things , and among the rest was represented the greatnesse of those warlike instruments which were cast at 〈◊〉 upon occasion of this sedition , so to encourage and enflame the fiery followers of his faction . For having stayed two moneths at Griessen , and that he thought he could not so much advance his designes if he ●eturned into Saxony , because his affaires prospered not according to his desires in these places , he returns back to the people of During and Mulhusium . But before he was arrived thither , LVTHER had by letters forewarned the reverend 〈◊〉 of Mulhusium concerning him , that they should beware of him as of a destroying wolfe , and fitter to be 〈◊〉 then Serpents , or whatever Mankind beares any antipathy to , for that both at Swickaw , and not long before at Alsted , he was accounted a tree sufficiently evill and corrupt , which bo●e no other fruit but 〈◊〉 and inevitable destruction ; and one , who , no more then his Com●●ades , could ever be brought to make any defence of their opinions , among which was , That they 〈◊〉 were Gods elect , and that all the children of their Religion were to be called the children of God ; and that all others were ungodly , and designed to damnation . And divers other things to the same purpose were contained in the aforesaid letter , which was dated from Weimaria , on Sunday , being the day of the Assumption of Mary , in the year M.D.XXIV . Muntzer in the mean time with words plausibly sweetned , drew away the mindes of all he could to favour his party , and by promising mountains of gold to the common people , to the end they should cry him up with the general acclamations of being a true Prophet , it came to passe that a very great conflux of the dregs of the people repaired to him from Mulhusium and other places ; nay , by his subtilty and the authority he had gotten , he perverted the very Magistrate of Mulhusium , and made him a new abe●tor of his opinion . And this was the first original of the mischief ; and thence divers other Hydra's of seditions like so many excrescencies took a suddain growth from this . For all mens goods became common , and he taught that no man had any propriety in what he enjoyed . To which he added , that it was revealed to him from God , that the Empire and Principalities of this world were to be extirpated , and that the sword of Gideon was put into his hands to be employed against all Tyrants , for the assertion of true liberty , and the restauration of the Kingdom of Christ : and at this time he gave orders for the preparing of certain warlike engines . While he was wholy taken up about these things , that is , in the following year M.D.XXV. the countrey people throughout Swedland and Franconia , and divers other places , rise up against their Magistrates , forced away a great part of the Nobility , plundered Towns and Castles , to be short , made an absolute devastation by fire and sword . The Landgrave Henry being moved at these things raises a warre , and fought the countrey people , the first time near Franken●usium , the fourteenth day of May , which done , he prepared himself for a second fight to be fought the next day , which Muntzer having intelligence of , said by way of animation to his followers , What are those Cannon-bullets ? I will receive them in my gloves , and they shall not hurt me , whereby the countrey people being encouraged , were the next day beaten by the Landgrave , five thousand slain , and three hundred taken , who had all their heads cut off ; so that , while they were ambitious of Liberty , they lost even the liberty of life it selfe . And herein was the ancient Proverb verified , Warre is most delightful to those that had never experienced it . The discreeter part of the countrey people , having laid down their arms , put their hands to the golden plough , to hold which they had been designed , rather than to mannage Lances and Pole-axes . Muntzer escapes to Frankenhusium , and hid himself in a house near the Gate , where a certain Nobleman had taken up his quarters . This mans servant going up into the upper roomes of the house to see how they were accommodated , findes one lying upon a bed , of whom he enquired , whether he were of those who had escaped the fight , which he denied , averring that he had lain some time sick of a fever : whereupon looking about , he perceives a little bag lying carelessely near the bed side ; he opens it & finds letters from Albert Count of Mansfield , wherein he dehorted Muntzer from his wicked purpose , and from promoting the tumult already raised . Having read them , he asked him whether they were directed to him , who denying , he threatens to kil him ; whereupon he cried quarter , and confessed himself to be Muntzer . He is taken , and brought before George Duke of Saxony and the Landgrave , whereupon they having made him confesse that he was the cause of the popular insurrection , and sedition ; he answered that he had done but his duty , and that the Magistrates who were opposers of his Evangelical doctrine , were by such means to be chastised . To which the Landgrave made answer , and proved it by several testimonies of Scripture , that all honour is to be given to the Magistrate ; and that all tumult raised in order to a mans particular revenge , was by God forbidden Christians . Here Muntzer being convinced , held his peace . Being laid upon the rack , while he cried out aloud and wept , the Duke of Saxony spoke to him to this purpose ; Now thou art punished , Muntzer , consider with thy self by what unspeakable wayes thou hast seduced and brought so many to destruction ! whereat Muntzer broke out into a great laughter , saying , This is the judgment of the countrey people . But when being brought to his death , he was thrust into a close prison , 't is wonderful how faint-hearted he was , and stood extreamly troubled in mind , not being able to give any account of his Faith , but as the Duke of Saxony pronounced before him , and which he told him , he was to make a confession of before God : Being surrounded with souldiers , he openly acknowledged his wickednesse , and withall addressed these words to the Princes that were present ; shew mercy and compassion , ye Princes , lest hereafter , you incurre by my example the punishment I now suffer ; Read and attentively consider the holy Books of the Kings . Having said this , his head was struck off , and fastened to a stake , for a monument and example to others . JOHN MATHIAS . Primus hie è Batavis Muntzeri dogma sequutus Turbavit mitis Westphala regna modis . THE CONTENTS . IOHN MATHIAS repaires to Munster , his severe edicts , he becomes a malicious executioner of Hubert Trutiling , for contumelious expressions touching him ; his own desperate end . IN the year of our Lord God. M.D.XXXII . at M●●ster ( which is the Metropolis of Westphali● ) a certain Priest called 〈…〉 undertook to preach the Gospel of Christ ; which being done with great successe , certain messengers were 〈◊〉 to Marpyrgum , a place in Has●ia , whose businesse was to bring along with them some men of learning and good conversation , who should be helpful in the propagation of the Gospel ▪ From 〈◊〉 were their 〈◊〉 dispatched , who arriving at M●nster , reduced the principall heads of Christian Religion into thirty nine Articles , which they proposed to the Magistrate , being ready , ( as they pretended ) to make good and prove the said heads , by places of the holy Scriptures ; which was effected . The Religious , and ( as they are called ) the spiritual who were possessed of the chiefest Church , could by no means digest this , so that departing the City , they caused much trouble to the Citizens . Upon this weighty businesse , the Magistrates and Citizens sate in long and prudent consultations . At length there was a certain agreement , upon these terms , viz. that all injuries committed in those Tumults should be p●●doned , and that the Gospel should be freely preached in six Parish Churches , and that the Church of our Lord only should be absolutely reserved to them . These conditions were readily subscribed to by both sides , and thereupon all things laid asleep in peace . But this peace was not long undisturbed by the Devill , ( that irreconcileable enemy of peace and vertue ) and therefore by doing at M●nster what he had done at other places , that is , by raising up out of the jawes of Hell , the seditious and pesti●erous Anabaptists , those importunate disturbers and turn-pikes of the Gospel , his design was not only to discourage the good and godly , but withall , shamefully to destroy the Gospel it self . For in the same year there rise up at Harlem a Baker called Iohn Mathias , a man utterly unlearned , yet cr●fty and boldly eloquen● . This man being e●cessively lecherous , neglected and ●lighted his own wi●e , who being somewhat well ●trit●en in years , 〈◊〉 so much the lesse fit for the exercises of 〈◊〉 ▪ Being therefore over head and ●ars 〈◊〉 love with a certain Virago who was an Alehouse-keepers daughter , he could not resolve of any way more advantageous to seduce , then by an Angelical carriage , and a counterfeit sanctity . He made frequent visits to her , and entertaining her with his visions and revelations , he thereby drew her to his opinion , and conveighed her into a secret place in Amsterdam , where he professed himself a Doctor and a Preacher , affirming that God had revealed certain secrets unto him , not yet revealed to others , and that he was Enoch the second high Priest of God ▪ Upon some he laid hands , and sent them two by two as Apostles and messengers of Christ , dispatching to Munster one Gerard a Bookseller , and Iohn Buckhold the botcher of Leyden , others into other places . These emissary messengers of Christ , or rather of Satan , boyled over with their various opinions , held marriages of no account , and dreamed divers other things . Some taught by parables , and their own illusive dreams ; others , acknowledged not him a Brother who defiled his Baptisme with sinnes ; others preferred the Baptisme of Iohn before that of Christ ; others taught that all Magistrates , and whoever were unsatisfied with their Religion , ought to be destroyed root and branch ; some would acknowledge nothing but their own visions and prophecies ; others that all the Prophets and Teachers that were departed this life , should shortly rise again , and should reign with Christ upon earth a thousand years , and should receive a hundred fold for what ever they had left behind them . Some of these men affirmed that they had communication with God , some with Angels ; but the more discreet and wiser sort of men conceived that their conferences had been with the devill . Hereupon the great Prophet Iohn Mathias ( upon whose account his most vain Apostles already proclaimed a Peace ) perceiving an occasion by this means of domineering in this world , consecrated in his stead his disciple Iames Campensis , a Sawyer , Bishop at Amsterdam , committing unto his charge the people , to be seduced with the same zeal , as he had begun . These things being thus fairly carried , he repaired to Munster to his Apostle and Ambassadour Iohn Buckhold , whom he made Governour of the City , who presently published these severe edicts . That every man should bring his gold and silver , and whatever were of greater importance , into the common heap , and that no man should detain any thing at his house ; for the receiving of which things so collected , a place was appointed . Though the people were not a little astonished at the rigour and severity of the edict , yet did they submit thereto . Moreover he forbad the reading of all books but the Bible , all which that they ought to be burnt , the divine authority had by him , its witnesse , commanded . At this very time a certain Tradesman , whose name was Hubert Trutiling , had scattered some contu●●elious expressions concerning this great Prophet ; whereat he being immeasur●bly incenled , even to the losse of all compassion , caused the foresaid Trutiling to be brought into the Market place , where he is accused and sentenced . Whereupon he himself laying his violent hands upon this innocent man , layes him along upon the ground ; in that posture he runs him through with a spear ; but finding by the palpitation , that there was some remainder of life , he made him be conveighed thence , and , taking a musket from one that stood by , which was charged , killed him , intimating that he was commanded by God , that is to say , his own , ( who was a murtherer from the beginning ) to do what he had done . This noble exploit performed , he took a long lance in his hand , and hastily ran about the City , crying out that he was commanded by God the Father to put to flight the enemy , which at that time had closely besieged Munster . Having taken the said weapon , and running like a mad man upon the enemy , he himself was run through by a souldier of Misna . JOHN BuCKHOLD , or JOHN of LEYDEN . Agressusque nefas magnum et memorabile , Regem Somniat , abjecta forfice sceptra gerens . THE CONTENTS . IOHN BUCKHOLD his character , his disputing and contention with the Ecclesiasticks concerning Paedobaptisme ; he succeeds John Mathias , he comforts the people with a pretended revelation ; he makes Bernard Knipperdoling of a Consul , to become common executioner . Buckhold feigneth himself ●umb he ass●●●es the Magistracy , he allowes Polygamy , he takes to himself three wiues ; he is made King , and appoints Officers under him ; his sumptuous apparel ; his Titles were King of Iustice , King of the new Jerusalem ; his throne , his Coi● and motto therein ; The King , Queen , and Courtiers wa●e on the people at a Feast , with other ligressions . The King endea●ours to raise ●●●●●tions abroad , is happily prevented . He suspects his own safety ▪ his large promises to his Captaines , himself 〈…〉 one of his wives , he feignes himself sick , and deludes the people with an expectation of deliverance , in the time of famine , forgets community ; he is betrayed by his confident , it brought prisoner before the Bishop , who checks him ; his jesting answer and proposall ; ●e is put to a 〈◊〉 place , is convinced of his offences ; his deserved and severe execution . IOHN BUCKHOLD was a ●●●cher of Leyden ▪ a 〈◊〉 fellow eloquent , very perfect in the 〈…〉 confident , more ●●●geable then proteus , a serious student of 〈◊〉 , briefly , a most ferrent Anabaptist . This man being sent by Iohn Mathia● to Munster was a perpetual thorn in the sides of the Ecclesiasticks , craftily ●i●ting them about the b●sinesse of P●●●●baptisme , in which employment he spent nine whole moneths , and most 〈◊〉 making his party good with them , both as disputationand litigious contention , while in the mean time he secretly spawn'd and scatter'd the doctrine of Anabaptisme , as much as lay in his power . About that time a certain unknown Preacher of the word of God , 〈…〉 Stapreda of Meurs came to Munster , who supplying the place of Ro●man●●s in preaching , seduced him , and tea●ened him with Anabaptisme , and he also publickly anat●●matized P●dobaptisme . This gave occasion of raising 〈◊〉 among the people ▪ they who before were only secretly instructed by Iohn Buckhold , discover themselves openly to the world , and lay aside all disguises of their intentions ; City , they have their in most parts of the frequentmeetings , indivers 〈◊〉 , but all in the night time , whereat the Magistrates being 〈◊〉 and offended , prohibited their Conventicles , and some they banished ; But they weigh not this any thing , and being sent out at one gate , they came in at another , and lay concealed among those that were the favourers of their Sect. Hereupon the Senate caused all the Ecclesiasticks to assemble at the Palace , to dispute the businesse of Paedobaptisme . In this Assembly , Rotmannus stood tooth and naile for the Anabaptists ; but those of the Reformation fully refuted their errors , as the publick acts concerning that businesse do abundantly testifie . At this very time the Ministers of the Church of Argentoratum signed and set out an account of their Faith in a printed Book . Hereupon the Senate of Munster by a publick edict banished the Anabaptists out of the City ; which edict , they , persisting in contention , opposed , being now arrived to that rashnesse and impudence , that they thrust a reformed Preacher , one Peter Werthemius out of the Church . Yea , some of them rioting about the City , ( whereof the Ringleader was Henry Rollius ) cryed out as they went , Repent and be rebaptized , otherwise will the heavy wrath of God fall upon you ! These things hapned about the end of the year M.D.XXXIII . and the beginning of M.D.XXXIV . Some honest-hearted and harmlesse men , partly out of an apprehension of divine wrath ( as they made them beleive ) partly for fear of men , suffered themselves to be washed in the l●ver of Anabaptisme . For , the Anabaptists leaving their dennes , broke into the City without any controll , and with an unanimous violence assaulting the Market place , they soon possessed themselves of the Palace and the Magazine , sentencing with loud conclamations and such as required a greater voyce then that of Stentor , that all were to be destroyed as so many Heathens and Reprobates , that did not embrace Anabaptisme . In this tumult , a certain young man of Burchstenford was killed . This gave occasion both to the Papists , and to those of the Reformation to provide for their safety . The chiefest Patrons of the Anabaptistical Heresy were , Bernard Rotman , Iohn Buckhold , Bernard Knipperdoling , Gerard Knippenburch ; Bernard Krachting , &c. These two parties having skirmished with as great eagernesse and animostly as greater armies exasperated one against another , for some dayes , there followed a Truce , whereby it was agreed that every one should quietly enjoy , and persever in his own Religion . However the surges of Anabaptisme were not yet laid , till they had entered into a conspiracy to drive those of the Reformation out of the City . The most eminent of the Conclave writ to the Anabaptists of the Cities adjoyning , viz. to these of D●●men , Coesvelt , Soyst , Warendorp , and Osenburg , that leaving all things behind them , they should repair with all speed to Munster , promising they should have ten-fold what ever they left . Being enticed by these prop●●●●ns ▪ husbands and wives leaving all behinde them , 〈◊〉 in swarmes to Munster . A great number of the more religious ●nhabitants looking on that strange rabble as an insufferable grievance to their City , left it to the disposal of the Anabaptists , who being by this meanes increased in number , became also more extravagant , degraded the Senate , and chose another out of themselves , wherein were Consuls , Gerard Knippenburg , and Bernard Kniperdeling , whose Effigies is the ensuing . BERNARD KNIPPERDOLING . Quò non fastus abit ? quid non Rex impius audet ? Carnificem fecit , qui modò Consulerat . BEing now become Lords and Masters , they in the first place seized on Maurice Church , and burnt it , and the houses all about it ; thence falling forcibly upon other holy places and Monasteries , they carried away Gold , Silver , Ornaments and Utensils , and whatsoever else was of any consequence . Upon the fourth day after those rapines , trudging up and down the streets and high-wayes , they with a horrible howling , uttered , Repent , Repent ! to which they added , Depart , depart , be gone ye wicked , otherwise woe be to you ! This done , they immediately went armed in multitudes , and with unspeakable barbarisme and cruelty , turned out their miserable fellow-citizens , as enemies to their Religion ▪ out of their houses and possessions , and thrust them out of the City without any consideration of age or sexe , so that many women with child had this misfortune seconded with that of dangerous abortions . The Anabaptists presently by what right they please , seize to themselves the possessions of the banished : so that the honest and godly party being cast out of the City , fell into the hands of the souldiers , who had block'd up the City and all the avenues , as among enemies , by whom some were taken , others unadvisedly killed ; at which entreaty the other honester part of citizens being discouraged , and seeing , that guilty and not guilty fared alike , would not stirre a foot out of the City ; which being closely besieged by the Bishops Army , all places were filled with blood , ●igh● , ●eares . Now do the mad men of Munster , and such as no Hellebo●e can have any effect on , grow insufferably insolent , and above all , that great Prophet Iohn Mathias , of whom we have spoken before : But that sally of his out of the City , those of Munster looked on as a great Omen of their destruction , & thought that the unexpected death of that most holy man did signify , that some great calamity did hang over their heads . But Iohn Buckhold must be his successor , a lid fit for the other pot ; who addressing himself to the people , comforted them , perswading them that they ought not to mourn for that unlooked for miscarriage of the Prophet , for that it had long before been revealed to him , and withall , that he should marry his widow . Upon Easter Eve they fell upon all the Churches and places of devotion about the City , and pulled down all the brasse works . Some few dayes after , Bernard Knipperdoling prophesied that all the chiefest men ought to be disqualified and degraded , and that the poor and the humble were to be exalted . He also declared , that it was the command of the divine Oracle ▪ that all Churches should be demolished , which indeed was sufficiently performed . The very same day Iohn Buckhold putting into the hands of Bernard Knipperdoling , the Executioners sword , conferred on him withall his employment , and that according to Gods command ; so that he who had discharged the office of a Consul , was now to execute that most dishonourable employment of a common executioner . This most excellent condition he cheerfully accepted . By this time had the City been besieged some moneths by the Bishops forces when resolving to 〈◊〉 it , they lost both Gentlemen , Commission Officers & others , to the number of about four thousand , upon which they quitted all hope of taking it by force . Some few dayes after Whitsuntide , the City being notwithstanding the dis-execution of that assault still besieged , was wholy taken up to rest and imaginary dreams , wherein there were spent three whole days ; which done , THE ANABAPTIST being awaken , acted the part of Zacharias , Iohn Baptist's father ; for , pretending to be dumb , he desired to have a Table-book ; wherein he wrote down the names of twelve men , who should be as it were the twelve Elders of Israel , and should administer all things at Munster , as if it were the New Ierusalem , and this he affirmed that he was commanded to do from heaven ▪ By this brokery did this crafty knave chalk out his way to that soveraign dignity whereof he was so ambitious . But in the mean time , consider by what a strange Stitch this excellently wicked Botcher did utterly dis-repute that Magistrate whom God had ordained , and by the assistance of most illusive dreams & his own excellency of playing the impostor , he possessed himself of that dignity . A while after our Prophet advanced certain conclusions tending to the allowance of Polygamy , whereat the Ecclesiasticks made some opposition , but afterwards were content to sit still . So that , not long after the Prophet at one bou● took to him three wives , whereof the most eminent was the widow of the deceased Prophet Io. Mathias , and whom he afterwards dignified with the title of Queen ▪ This example of Kingship , some other knaves like himself did without any difficulty admit ; but divers of the more godly citizens , looking on this thing with the greatest indignation that might be , repairing to the Market place laid hands on the Prophet Knipperdoling , which occasioning the people to take up arms , they set upon those citizens in the palace , and having taken them , they delivered the Prophet and the Ecclesiasticks out of their hands . Nine and forty of the said citizens were after a most barbarous manner put to death . Hereupon the Prophet cried out , that all those who should do any violence to those enemies of God , should do God a very high peice of service , whence it came to passe , that some were torn in peices with Hooks , and not a few killed by Knipperdoling himself . Upon the four and twentieth of Iune , which is the day of the Nativity of Iohn Baptist , in the year one thousand five hundred thirty four , at Munster or rather Monster , ( for so may that place be called from the monstrous and portentous pullulation of Anabaptists ) there sprung from Hell another new Prophet , one Iohn Tuysentschreuer , a Goldsmith of Warendorp . The people being generally summoned to the Market place , this man acquainted them , that the most holy Prophet Iohn Buckhold of Leiden was to be exalted to Kingly Dignity , and that he should inherit the eternal seat of his Father David , and should possesse it with farre greater Majesty . Having prophecied these things , Buckhold kneeling down confirmed all , saying , that so much had been revealed to him from God the Father ten dayes before ; though it was against his inclination to undertake the difficulties of Government . The common people being astonished at this extravagant piece of villany , tore their hair as they went ; yet however some might smell out the cheat , fear was able to stifle all murtering . For , this Beast fatten'd for destruction , having been very successeful in some encounters , had now assum'd what Authority he pleased ▪ Behold , he that at Leiden was but a Botcher , is made King at Munster , Iohn Buckhold is invested with all the Regalia of supreme Authority . Having hereupon immediately degraded the twelve Counsellours of State , according to the wonted manner , he constitutes a Viceroy , a Controller of his houshold , four Huissers or common Cryers , a Noble man , a Chancellour , Cup-bearers , Carvers , and Tasters , and Master-builders , and disposed of all other offices ; as Princes use to do . The Kingly robes were some made of waterd stuffes , some made of silk , some of pure silk , some scarlet , some made more sumptuous with the Gold of the Ornaments which the sacriledge had furnished him with , so that it can hardly be expressed , how artificially , how gallantly , how indeed Emperor-like they were interwoven , being embroyder'd with gold , edg'd , scollop'd , and dispos'd into divers colours . His spurs were gilt with gold , and he had two Crownes of solid gold , and a golden scabbard . The King walking in these ornaments , two young men in a Courtly and magnificent habit , one of each side of him accompanied him , whereof one carried a naked sword , the handle whereof glister'd with gold and precious stones ; the other held up the holy Bible , together with a golden Crown shining with most excellent pearls . A certain jewel dazeling the beholders with the bright sparkling of a Diamond , and whereat was hanged a golden apple ( to represent as it were the world ) wounded through with two swords a cross , hang'd at his neck . His Scepter was set forth with three golden incirculations . His Nobles , who were eight and twenty in number , clad in green and ashie coloured garments , and having on white Turbants , accompani'd him . The Kings title was , THE KING OF IVSTICE , THE KING OF THE NEW IERVS ALEM ▪ In the Market place there was erected a Throne for him of three steps high , which , when the King sate in it , was adorned with ornaments of more then Attalick sumptuousnesse ▪ Some money he caused to be coin'd , whereon was this Latin Inscription , VERBVM CARO FACTVM QVOD HABITAT IN NOBIS , that is , The word made flesh , which dwelleth in us . The City being all this while besieg'd , the Prophets and the Doctors published the book call'd THE RESTITVTIONS , wherein they endeavoured to defend that monstrous ( I would say Munstrous ) and seditious tumult , and all those almost infinite inconveniences that were cons●quent to it : but to prevent that poysonous Hydra , a Gospel antidote was prescrib'd . In the moneth of August , about S. Bartholomew's day , Iohn Tuysentschreuer went sounding a ●rumpet through all the streets , thereby inviting all to the Lords Palace , where there being a sumptuous feast prepared , he magnificently entertained all that came . The King himself , the Queen , and all the Courtiers waited on them ▪ At the last course he gave to every one a loaf of unleavened bread , saying , Take , eat , and celebrate the Lords death ; which done , the Queen in like manner carried about the Cup , by which ceremony , the Supper of the Lord , or rather that Scean of pleasure , wantonness , and temerity , was certainly very frolickly celebrated . Hunger being banished farre enough by this feast , the Prophet Tuysentschreuer goes up to preach , requiring of them obedience and complyance with the word of God , whereunto , ( with one head and as with one eye ) they unanimously consented . This obtained ; he acquaints them , that it was revealed from the heavenly Father , that eight and twenty Ecclesiasticks should depart out of this City , that should preach our doctrine throughout the world , whose names he recommended , and designed the w●y they were to take their journey , that is to say , six for Osenburg , as many for Warendorp , eight for Soyst , ( for which quarter he himself was one ) and the rest for Coesveld . These exercises performed , the King went to Supper , and at the second watch of the night caused the forementioned Apostles to take their journey , giving unto each of them a peece of gold , with this charge , that neglecting their own safety , they should deposit it for a note and testimony of consequent condemnation wherever they bestowed it . They went their Wayes , and never returned again , all having ( except one who escaped the Gallows ) met with punishments corespondent to their sedition . For , being entred the fore-recommended Cities , they in a direful manner howl'd out their , Repent , repent , the axe is laid to the root of the Tree ; if you repent not and be rebaptized , woe be to you , ye are undone . But the several Senates of the said Cities caused them to be apprehended , and brought before them to give an account of themselves ; who answered , That they were divine Preachers of the Gospel , called and sent by God , and that all those who would receive their doctrine must be baptized , and that all things were to be made common ; but to those that should neglect these things , they were to leave the golden coin of eternal damnation . Nay further , That the Gospel had not been preached as it should have been , since the times of Christ and the Apostles , but that there were two Prophets , the Progeny of truth it self , slip'd down as it were from Heaven , viz. Iohn of Leyden , and David George born at Delph in the Low-countries ; that there were many false Prophets , that is to say , the Pope of Rome , and Martin Luther of Wittemberg , who was worse then the Pope . Being taken and cast into Irons , they were asked , by what Right or priviledge they had thrust out of the City so many godly people , together with their wives and children , not granting them any toleration for their Religion , and had disinherited them of all they had ? To which they replyed , That the time was now drawing nigh , wherein the meek and the humble should inherit the earth , and that they followed the example of the Israelites , who with Gods approbation took away from the Egyptians their jewels and ear●rings . Moreover , they boasted that Munster was well furnished with provisions , ammunition , and all things requisite to warre , and that the King did daily expect great recruits out of Holland , Zealand and other places , by the means and assistance whereof , he should bring the whole world under subjection ; & all wicked & refractory Princes being subdued , should establish the peaceful reign of Justice . About the same time another Prophet fell down from heaven , one Henry Hilverse , a notable ●nave . This man acquainted the King that it was revealed to him from heaven , that God was pleased to bestow on him three most rich Cities , Amsterdam , Daventry , & Wesell , near Lippa . Upon this Divine message , he advises with his Counsellours , whom he were best to send thither to baptise them with his baptisme . In the first place he sends Iohn Campensis to Amsterdam ▪ to be the chiefest man in that City , to whom he assigned for companion and co-Apostle Iohn Mathias of Metellburg . These being sent into Holland , issuing out of their holes , kept themselves among those of their own tribe , and infected most Cities with the mortal infection of their doctrines . For at Leyden , about Ianuary in the year following , viz. one thousand five hundred thirty and five , very many by the perswasion of Anabaptisme , and by the means of its contagious Conventicles , were baptized into the baptisme of death . About the end of the year one thousand five hundred thirty and five ▪ this Kingly Botcher sent into Frisland a most subtle fellow , and one very well experienced in warlike affaires , whom he furnished with very great summes of money which had been raised out of the sacriledges , wherewith he should raise souldiers in Zeland , and should raise the close siege which was then before the City . He being departed , managed his affaires very secretly with the assistance of those of his way , and at length , upon the last of March one thousand five hundred thirty and five , having gotten together some hundreds of souldiers he set upon the Monastery , which also was called old Munster , drove away the Monks , and having plundered all , he there pitched his tents , out of hopes thereby to strengthen his party by the accession of any that should come in . But G●orge Sckenck the then Governour of Friesland , having with as much expedition as could be got together certain expeditionary forces , besieges these tumul●uary Rioters , and gave an assault to the place , which though they avoyded as much as might be by a gallant defence , yet had they their belly-full of murther , blood , and dry blowes , so that they were all destroyed , save threescore and two , who being brought to Leoward were paid for their audacious folly with the wages of death ▪ The Ringleader of this businesse , who was also the Camp-master , Iohn Geel escaping at this sight , flies to Amsterdam , to prove the occasion of a greater slaughter . For many Anabaptists being found in that place , whom Iohn Campensis had strangely fascinated , to engage them the more , they made promises to them of golden mountains , and talk'd highly of the Magnificence and Liberty of the Anabaptists of Munster , and cryed up the new kingdom of Iustice upon earth ; for the report of the siege and defence of Munster had smitten , and raised up the mindes of a many ; in regard the City being closely besieged by a potent Army , yet performed religious duties without any disturbance . Hence c●me it to passe ▪ that the Liberty and Liberality of the City was celebrated beyond all truth and beliefe , and there wanted not a many who desired to be embarqu'd in the same Fortune ▪ There was therefore at Amsterdam a Burgher called Henry Gotbelit , a strong man and warlikely given , who being bathed in the waters of Anabaptisme , joyned his endeavours with those of Iohn Goel . For by divers pretences and crafty shifts ( which it is not worth our labour to repeat in this place ) they drew together six hundred Anabaptists , with whose assistance their intention was to have possessed themselves of Amsterdam , to enrich themselves , and to introduce the Religion of those of Munster . Whereupon , upon the tenth day of May , the chiefest that were engaged in this conspiracy , having their Rendezvous at the house of Peter Gael , broke out in the night time to the Market place , wherein being more and more seconded by some of their own , they killed some of the Watch , and some they kept prisoners . But the Burghers making head , discharged some Musquets at the Anabaptists , who most unworthily , when their Consuls were cruelly killed , entrusted their safety to their heels ; so that the others courages being heightened by this , they violently ran upon the Deuterobaptists , and after a most bloody engagement put them to the worst , wherein Iohn Geel and Gotbelit were slain , Iames Campensis was taken and put to death . Now other Tumults had already forced others from those places , the prevention whereof could not be possibly without the infinite inconveniences which fell upon the honester sort . There wanted not also some clandestine vipers , who disguisedly waited for the restauration of the kingdome of Israel ( as they called it ) whereof one being apprehended at Leyden , and upon examination put to the question , confessed , That the King of the Anabaptists who was a Hollander , sojourned then at Vtricht , and had not yet began his reign , but that according to the good hope they had conceived of him , and the confidence placed in him , they doubted not but he would undertake it ▪ Having with what 's above , gotten out of this fellow , that some gold and silver vessels and other ornaments had by a most wicked surprise , been taken out of their Churches by the means of their King , and who with his followers had attempted some most detestable villanies , it was discover'd that there could no other be meant ther David George . I crave thy pardon , courteous Reader if I acquaint thee , that it is not any thing the lesse for thy advantage , if , in the description of these rotten an● contemptible rags and menstruous clouts of humanity , I have woven a longer web of discourse then thou didst expect . Although Iohn Buckhold , and the other Prophets had entertained the ignorant greedy vulgar with hopes of more then Arabian wealth ; yet the citizens being daily more and more streightned by the siege , were accordingly brought into greater perplexities , and being brought low by the famine , which is the consummation of all misery , began , as it for the most part happens , upon the barking of the stomack , to snatle at one another , to grumble and complain , and to hold private consultations about the taking of their King , and by delivering him to the enemies , to better the terms of their composition . But the King , the stitcher and botcher of all deceit , being afraid of himself , chose out of all the people twelve men in whom he could place most confidence , and these he called his Captains , assigning to them their several guards and posts in the City , which they were to make good . This done , he promised the citizens that the close siege should be raised before Easter ; for he was confident that a certain emissary , whom he had sent into Zeland , Holland and Friezland should return with such supplies , as by a furious and desperate assault made upon the besiegers should deliver the City : But hope it self was to him become hopelesse , nor could safety it self save him . To his Captains as he called them , 't is incredible what wealth he promised , such as the fabulous riches of Pactolus and the treasures of Midas should not make good , with oceans of goods ( which haply must be paid them out of his dreams ) and that after the City were relieved , they should be Dukes and Governours of Provinces , and particularly that Iohn Denker should be Elector of Saxony ? But behold , in the mon●th of February , a sad face of things appeared , many being meerly starved to death , which occasioned , that one of his Queens ( for he had gotten a many ) Elza or Elisabeth , who was distinguished by the name of the Glove maker , had bin often heard to say , that the most cruel sword of Famine came not from God , which though he had not heard himself , having caused her to be brought with his other wives into the Market place , he struck off her head , kneeling in the midst of them , which done ; insulting over her , he affirmed that she had carried her self as a common prostituted whore , and had been disobedient to him , while in the mean time her fellow Queens sung this hymne , Glory be to God on high , &c. Easter day being now dawning ; and no hope of deliverance shining on them , the common people with just reason were extreamly astonished ; nor , considering how things were carried , could they have any longer patience . In this conjuncture of affaires , to elude the people , according to his wonted insinuations , he seignes himself to be sick , and that after six dayes , he would appear publickly in the Market place , but that as to the deliverance which they were to expect according to his intimation , it was to be understood after a spiritual manner , and so it should certainly come to passe . For he affirmed for a most certain truth , that in a divine dream he saw himself riding on an Asse , and bearing the unspeakable weight of sin , and that all that had followed him were freed from their sins . But indeed they may be fitly said to be like Asses that rub one another ; or to the Blinde leading about the Blinde . It is a great affliction , it is a pennance to repeat the miseries and the woeful consequences of Famine and want . There were a many who being impatient of so long hunger , revolted to the enemy , not so much out of hope of compassion , as to accelerate their own deaths ; not a few creeping upon all four , endeavoured to get away ; for being weak and strengthlesse , they could hardly fasten their feet on the ground ; some falling down were content to give up the ghost in the place where they lay . There you might see a sad spectacle of foreheads and cheeks pale as ashes , temples fallen , eyes sunk into hollownesse , sharp no●es , ears shrivel'd , lips black and blew , throats slender as those of spiders ; to be short , Hippocratical faces , living carcases , and excellent shadows of men . They had sowne certain kindes of seeds and pulses in the City , which for a time served for high delicacies to the grumbling stomack ; but these being soon devoured by the hungry belly , Cats , Dormice , and Rats , which themselves were almost starv'd to anatomies , became ( doubtful ) entertainments . Some were reduced to that inhumane necessity , that they fed on the flesh of the buried carcasses ; some drest the feet of sweaty woollen socks , some cut to p●●ces the parings of tanned leather , and mincing them with some other things , bak'd them and made them serve for bread . To this we may adde , that the most wickedly obstinate citizens were not yet convinced , that by crafty insinuations and specious suggestions they were brought into the noose , whom therefore he still entertained with considerations of Magnanimity , and the deliverance they were yet constantly to expect from God ; but as for those who admitted any thoughts of running away , and endeavoured to avoyd their miseries , he peremptorily sends for , & like a publick Robber taking away all that their industry had furnished them with , depart , sayes he , and be gone to the Hereticks , and bid farwell to this place . The King , though he had gotten at his house sufficient provision for two moneths , yet was he willing to embrace all occasions whereby he might keep up the heart of the City which now continually barked for sustenance . To which end , behold a certain man named Iohn Longstrat , being a Nobleman and privy Counsellor to the King , and one of whom he was very confident , bo●sted that he would within fourteen days relieve this hunger-stav●'d City , both with provisions and supplies of men , to the number of three hundred . By this pretence he flyes to the enemy , and betrayes the City to the Bishop , for a certain summe of money with his life included . The Eve of S. Iohn was appointed for the execution of this designe , about ten of the clock , at which time he had obliged himself by oath to cause the gate called the Crosse-gate to be opened . This Commissary for provisions returning at length to the City , assured the King upon his faith and reputation , that the said recruits of provision and forces , should be ready within the time appointed . The day assigned being come , he acquaints the Guards that the promised forces , were to come in in the night ( which would be starre-light enough ) that so they might receive them as friends . The gates are hereupon set open , and the enemies being admitted into the City as into another Troy , upon the Watch-word given , soon dispatch'd the Guards and others that were near . Now could be nothing heard for the cry of Armes ▪ Armes . The King and his Courtiers being gotten into a body , drove back the enemy to the Gates , which the citizens had by that time shut again : whereupon the rest of them that were without , were forced to set Engines to force open the Gates , which being once broken open , they flourished and set up their Colours . The citizens stiffely resisted the first assault , and made a strong body in the Market place , where the fight became very hot and bloody . The King himself , Knipperdoling and Krachting fell into the enemies hands ; but Rotman seeing there was no possibility of safety , rushing where the enemy was thickest , was trod to peeces ; he it seems placing all hopes of life in death . The Anabaptists upon the taking of their King being quite cast down and discouraged , went and hid themselves in Larders , Kitchins , and other lurking holes . The City was most unmercifully plundered ; and to make a full search of of it , there were ten dayes allotted . There was found by those of the Kings Guard at the Royal Palace as much provision as would maintain two hundred for two months . O Goodman King , where is now the community of goods and provisions which your Religion holds forth ! This sad fate did that City suffer in the year one thousand five hundred thirty and five . The third day after this sacking of the City , the King was carried to the Castle of Dulmen three miles off . The Bishop having caused the King to be brought with all speed before him , said to him , O thou cast-away of Mankind , by what deplorable means hast thou corrupted & destroyed my people ! To which the King , with an undisturbed and proud deportment made answer thus ; O thou Pope , have we done thee any injury , by delivering into thy hands a most well-fortified and invincible City ? But if thou thinkest thy self any way injur'd or endammag'd by us , if thou wil● but hearken to our advice , thou shalt be easily enriched . The Bishop hardly abstaining from laughing , desired him to discover that secret , to which he replyed . Cause an Iron Cage or Basket to be made , and cover it with leather , and carry me into all parts of thy Country to be seen for a shew , and if thou take but a peny of every one for the fight , assure thy self it will amount to more then all the charges of the warr● . The more eminent Anabaptists wore about their necks a certain medall wherein was the effigies of their King , to which were added these letters , D. W. F. whereby was signified , that the word was made flesh . But the King being carried up and down as a captive with his two associates , was shewn to divers Captains and Eccles●asticks of the Landgrave , which gave occasion of disputation between them about some things , as of the Kingdom of Christ , and of Magistracy , of Iustification , and of Baptisme , of the Lords Supper , and of the 〈◊〉 of Christ , as also of Matrimony : in which disputation , they prevailed so farre by the divine testimonies of hol● writ , that they brought the King of the Anabaptist , ( though not acknowledging the least satisfaction to a Non-plus , who to obtain another disputation out of hopes of life ( as was said ) promised , that he would reduce the A●abaptists which swarmed in Holland , Braband , England and Frizland ; and that he would do all honour to the Magistrate . Upon the twentieth of Ianuary one thousand five hundred thirty and six , he is brought with 〈◊〉 companions to Munster , where they were secured inseveral prisons ; two dayes were 〈◊〉 in weeding and rooting up their 〈◊〉 . The 〈…〉 confessed his offences , and cas● himself w●●●●upon Christ ; but his companions discover'd a vain 〈…〉 in the defence of their cause . The next 〈…〉 King is brought to the place of execution , fasten'd to a 〈◊〉 and is pulled peece meal by two execution 〈…〉 pincers red hot out of the fire . The first 〈…〉 , he suppressed , at the second he implor'd Gods mercy . For a whole hour was he pull'd and with those instruments , and at length , to hasten somewhat his death , run through with a sword . His companions were dipped with the baptisme of the same punishment , which they suffered couragiously ; all whose carkasses put into Iron , baskets ; as anathema's of eternal example , hang out of the tower of S. Lambert . And this was the re●iring room of the Tragedy of Munster . HERMANNuS SuTOR . Hic qui se Christum , et qui se Jactârat IESUM , SERVASSE haud potuit seque suisque fidem . THE CONTENTS . HERMAN the Cobler professeth himself a Prophet , &c. he is noted for drunkennesse ; The ceremonies he used in Anabaptisme , Eppo his Host discovers 〈◊〉 and his followers to be cheats ; Hermans wicked blasphemies , and his inconstancy in his opinions , his mothers temerity ; his Sect convinced , and fall off from him ; by one Drewis of his Sect he is handled roughly ; Herman is taken by Charles Lord of Gelderland , &c. and is brought prisoner to Groeninghen ; when questioned in his torments , he 〈◊〉 himself , and died miserably . THat there were divers Emissaries and Ambassadours sent by the King of the 〈◊〉 into Holland , Frizland , and other places to raise souldiers , you have understood out of the History of Munster ; which souldiers having raised a Tumult , caused the Bishop to 〈◊〉 from before Munster ; and of this Heard was there 〈◊〉 Nicholas 〈◊〉 , a worthy disciple of Iohn M●thias , who being dispatched into Frizland for the foresaid negotiation , got together a promiscuo●●s crue of Anabaptists for the relief of Munster ▪ but that it might appear how real and effectual he was in the businesse , they sent two of their fellow souldiers , Antony Cistarius , 〈…〉 trades-man whose name was Iames , to Munster . These two with some others having compassed 〈…〉 at a Town called Opt'●ant , having stuffled together from all parts into a kind of a Troop , made their 〈…〉 at the house of one Epp● , about the twilight , out of a pretence that they there should meet with some 〈◊〉 intelligence , which they receiving from their Ambassadors , out of very joy for those good tidings , also l●tely broke forth into Tumults . The Bell-weather of these , was one Herman [ an excellent vamper of all ●●●mination ] a Cobler of Opt'zan● , who professed himself a true Prophet , and that he was the true Messias , the Redeemer and Saviour of the world , nay , ( which causes horror to me in the relation ) that he was God the Father . This fellow lay naked in his bed from the privy parts downward , and caused to be laid near him a hogs-head of strong beer , which he desired to drink in Healths , which required no small draughts ; for he had gotten an excessive thirst , greater than that of any dog ; or that which the Serpent Dipsas causeth in those that are stung by it ; & all through his extraordinary bellowing and bawling . For , having for some dayes led a life like one of Epicuru●'s heard ; that is to say , being drunk even to extravagance , he with a Stentors voice , and a horrid howling ▪ among other things often repeated this ; Kill , cut the throats without any quarter , of all these Monkes , all these Popes , and all , especially our own Magistrate ; Repent , Repent , for your deliverance is at hand , &c. In the mean time , he , with the assistance of his fellow-souldiers , denounced to certain Proselytes of another Religion , that Peace was not to be rejected without incurring the dreadful effects of the last judgement , which was no● at hand● , and these were such as both by sollicitation● and promises , his main design was to inv●●gle into his deceit . Moreover he sent to redeem some of his followers out of a prison belonging to a certain Nobleman called Iohn of Holten , with this charge , that they should kill with swords or pistols , whosoever should either by words or blowes any wayes oppose them . When they returned with their delivered captives ; they had dispatched a man ( it is thought he was a Priest ) looking out at his dore , with a Masquet , had he not turned his bac● and shut the dore against them . The very same night , which was to be the last , or wherein the world being to be turned to deceitful ashes , they expected it should by the means of this Mediator and Intercessor ( as was thought ) presently be restored to liberty , there were a great many that embraced him where ever they could , with those complements which they should use to one , as without the earnest of whose Baptisme , they were to expect the reward of disobedience , and eternal destruction to be treasured up for them . The Sacrament of Anabaptisme being according to these ceremonies celebra●ed , the fore-commended Parent exhorted his children to prayer in these words ; Pray , pray , pray , pray , mouthing it out with an agitation of his lips , like that of our Sto●ks ; which done , falling on their knees , they disgorged , a strange vicissitude of prayers and songs . The owner of that house , who was an Inne-keeper , and withall lame , sate near this great Father , towards whom the Father turning , said unto him ▪ Arise and walk . But Eppo being still lame , and seeing that they were all deceived , and that by a sort of chea●● wickedly stitch'd together , withdrew from them , and hi● himself for fear in anothers mans house farre : from thence . These things being this past , there rises up another ; one Cornelius ast; Coemeteriensis , who ran about after a most strange manner ; and when the Father [ of all execrable teme●ity ] lay sick in his bed , tormented with an imaginary , or at least such a disease as puzzelled the Physitians to find any name for ; this man for an hour together uttered these and such expressions : O FATHER , look upon thy people ; have mercy upon thy people ! O let thy Bowels , O Father , be moved to compassion ! &c. At which addresses the Father being moved , he commanded a tankard of beer to be drawn out of the hogs-head , which was now almost at the bottom , which he drinking to his sonne , drank till it came to the Lees , which presenting to his sonne , he said to him , Drink ●p the holy Ghost . The sonne like his father , and following his example having taken it off , he flings out of bed , and falls upon those that stood by , and ●ossing the tankard from one hand to the other , ran up and down like a drunken man , and at length joyned 〈◊〉 the Father [ who was sick of an imaginary extra●agance , wherein he was much given to laugh ] in ●oaring out these words ; Mortifie the flesh , mortifie the flesh ; The flesh is a Devill , the flesh is a Devill , mortifie the flesh ; &c. Upon this there immediately starts up another , pursued ( as he thought ) by an extraordinary vision , and after their example , roared it out most furiously , which fellow ( as was reported ) was really advanced to some degrees ( if not the supream ) of madnesse . A certain woman better than middle aged , being frighted almost out of her wits , by the bawling and howling of this sonne , intreated that they would keep in the lunatick and possessed person , and that he might be carried to ●edlam . The common people being astonished at this impious , hellish crue , were forced to pinne their faith upon their sleeves , as a truth confirmed by the lying of those prophetical mouthes . These 〈◊〉 of fury and madnesse , having their intervalls of calmnesse and serenity , he admonished them , that 〈◊〉 armes and weapons were to be laid aside , and ●hat they should put off their guarded , edged and scolloped garments , and their wrought smocks and petticoats , ●ay that women ought to abstain wearing their neck-laces , and all things that were burdensome , intimating the manner wherein God that needs no armes , would fight their battels for them , and should discomfit all their enemies . The cowardly and inconstant vulgar being moved at the madnesse of this Doctrin , disburthened their bodies of all manner of cloathing . A certain harmlesse man having cast away his knife , takes it up again , which his daughter looking asquint upon , rebuked her father , to which he answered , be patient , be patient , daughter , we shall have employment hereafter for this to cut bread withall . O how was this girle once a childe , but how was the old man twice ! When the student of Bedlam , the Sonne , wit his yelling , was exhorting the bewitched people to singing and prayer , and to resist the Devil , the Father presently , with his own son , in whom he was well pleased , taught them , that the time of prayer being done , and that the time of warre coming on , they must take up the instruments of warre ; whereupon he gets up into a Pulpit , and declared himselfe to the people who stood all about him , with a loud voice , that he was the Sonne of God , and cried out that he was born a true Mediator unto them , &c. His mother being there present , they asked her whether she was the mother of the Son of God ? to which between force and fear , she at length answered , though innocently , that she was . This gave occasion to many to be diffident , and to waver in the ●aith received ; insomuch that a certain man discovering his dissatisfaction , and speaking ill of the sonne , the said sonne taking hold of him , flings him into a common shore , saying unto him , now art thou deservedly cast into Hell : from whence the said man coming out all dirt , divers others unanimously acknowledged that they were defiled and bespattered with the same filthinesse and abomination . And hence rise up that impious report of the Sonn● of God , that he was thrust out of dores , which that Ambassadour Antony , being returned from Munster , having heard , took it in mighty indignation , and by force breaking into the house , would have vindicated those holy expressions . The Father and Sonne , were much against it that any should come in ; yet he , though the people flocking about him made some opposition , bitterly rebuking that blasphemous wretch , broke forth into these words , Thou villanous and contagious burthen of the earth ; What madness , what extravagance hath besotted thee without fear of divine judgement , to assume to thy self the title of the sonne of God ? which spoken , swelling up with the leaven of wrath , he casts himself upon the ground , whereupon the people ran violently upon him , knocking , beating , and kicking him like a football ; at last being well loaden with blowes he rises , and breaking through the presse of the people , he got away and escaped . In his way he comes to a hole in the ice broken for the cattle to drink ; twenty foot over , which he made a shift to get over , as is said , with the help of the devil ; for many that would have found him out , lost their labour . All being now convinced that they were abused , for fear of the most noble Charles Lord of Gelderland , the Viceroy of Groeningen ( called also King of Gelderland ) who was sent to appease that tumult , got secretly away . But before they were all departed , one of them called Drewjis ( whom they called Doctor Nucius ) out of p●re spight , laying hold of the Father , being sick in his bed , thundred to him in these words ; Thou villain , thou fruit and groanings of the Gallows , where , where is now your governing , and authority ? now the time of prayers is past , &c. Having drag'd him out of bed by head and shoulders , they with some assistance , bound him with cords , and delivered him to the custody of the Mistresse of the house to be safely kept till night . In the mean time the valiant Charles surrounds the house with his men , and besieged it , which the woman seeing , cut the cords . Being loose , he takes a trident fork wherewith assaulting them as with a sword ; he put to flight forty men through other houses ; whom he hastily pursuing , was unawares surprised by others ; and brought to Groeninghen . But behold the miracle ! to that very place , where this naked [ of all truth ] Messias with his forky Scepter , and this Shoemaker or Cobler beyond his Last , had with his Trident put so many to flight , did the water-dreading Anabaptists resort , and render unto God infinite thanks for the religious priviledges thereof . Of this lewd Messias , who was now well acquainted with the fetters of Groeninghen , it was asked in his torments , whether those routs ( of whom he was ring-leader ) were out of pretence of sa●ctity raised to robbe the publick treasuries , ( as many thought ) which yet ( as some say ) was denied . For , he hardening himself against even the most cruel torments could be inflicted on him , still cried out ; Destroy , destroy , destroy Monkes , Popes , kill all Magistrates ▪ and particularly our own . In the midst of these bawlings being miserably worried out , he gave up the Ghost . THEODORuS SARTOR . Quis quaeso hic Sartor 〈…〉 erit ille Quî rogo Ceruentis domine dignus erat ? THE CONTENTS . THEODOR the Botcher turnes Adamite , he affirmes strange things , his blasphemy in forgiving of sins , he burns his cloathes , &c. and causeth his companions to do the like . He and his rabble goe naked through Amsterdam , in the dead of night , denouncing their woes , &c. and terrifie the people . They are taken and imprisoned by the Burghe●s , but continue shamelesse . May 5. 1535. they are put to death ; some of their last words . IN the year of our Lord one thousand five hundred thirty and five , upon the third of February at Amsterdam , in a street called Salar street , at the house of Iohn Si●rid a cloth-worker , who at that time was gone into Austria about some businesse , there 〈◊〉 ●even 〈…〉 , and five women of the same perswasion ; of which flock , the Bell-weather was Theodoru● Sartor , who rapt into a strange enthusiasme and 〈◊〉 , stretching himself upon the ground stark-naked upon his back before his brethren and sisters , seemed to pray unto God with a certain religious dread and horrour . Having ended his prayers , he affirmed that he had beheld God with his eyes in the excessive and inef●●ble 〈◊〉 of his glory , and that he had had communication with him , both in heaven and in hell , and that the day of his judgement was at hand . After which he said to one of his companions , Thou art decreed to eternal 〈◊〉 , and shalt be cast into the bottomless pit ; at 〈◊〉 the other cried out , The Lord God of Mercy 〈…〉 passion on me ; the Prophet said to him , be of good 〈◊〉 , now art thou the sonne of God , thy sins are forgiven thee . Upon the eleventh day of February , the foresaid year , the persons aforementioned , unknown to their husbands , repaired to the same Augias's stable . This Prophet , or Seer , having entertained them with a Sermon of three or four hours long , casts a helmet , a brest plate , a sword , and other armes , together with all his cloathes into the fire . Being thus stark naked , and his companions who yet had their cloaths , being uncovered , he peremptorily commanded them to do the like , as being such as must be as safe as himself . He further affirmed , that the children of God ought to look upon all things of this world with contempt and indignation . And since Truth , which is most glorious in her nakednesse , will not admit the deformity of any earthly disguise whatsoever , he affirmed that they ought in all things to conform themselves to that example of Truth and Justice . A great many hearing these things , having quite cashier'd all 〈◊〉 , offered up their shirts , smocks , and petticoats , and whatsoever 〈◊〉 of earth , as a burnt-offering unto God. The Mistresse of the house being awaken by the stink which these cloath● made in burning , and going up into the upper chambers , she findes this deplorable 〈◊〉 of immodesty and impudence ; but the 〈…〉 influence of propheticall integrity 〈…〉 to that passe , that she was drawn in 〈…〉 in the same ●ire of 〈…〉 he advised to continue alwayes a constant 〈…〉 to the unblameable truth . Going out of the house in this posture , about three of the clock ; the 〈…〉 and women marched barefoot after him , crying 〈◊〉 with a horrid voyce , Woe , woe , woe , the heavy wrath of 〈◊〉 the heavy wrath of God , &c. In this fanatick errour 〈…〉 hypocondriack rabble run about the streets , 〈◊〉 such a horrid nois● , that all Amsterdam seeme● 〈…〉 and tremble at it , as if it had been assaulted 〈…〉 enemy . The Burghers not having the least 〈◊〉 of such a strange and unlook'd for Accident , ( for this 〈◊〉 action happen'd in the dead of nig●t ) 〈…〉 ; and getting these people ( lost to all 〈◊〉 and modesty ) up to the Palace , clap● them into prison . Being so disposed of , they would owne no thoughts of shame or chastity , but would justifie their most 〈◊〉 and naked Truth . In the mean time , the fire being 〈◊〉 , they broke into the house where it was , and wondring 〈◊〉 their casting off their cloathes into the fire , which had since reached the bed , they made a shift to quench it . But the other distracted and mad people , such as deserved to be sent to their kindred , the Savages and Heathens , inconvincibly persisted in their pestiferous opinion , and so upon the fifth of May the same year , they expiated their wicked impieties by their death . Ones farewell saying , was , Praise the Lord incessantly ! Anothers was , O God revenge thou these our sufferings ! Others cried out , Woe , woe , shut thine eyes ! DAVID GEORGE . Heretici plures visi hic , cui visus ego , illi Pluribus in 〈…〉 sque Haeresiarcha fui . THE CONTENTS . DAVID GEORGE , the miracle of the Anabaptists . At Basil he pretends to have been banished his Countrey for the Gospels sake ; with his specious pretences he gaines the freedome of the City for him and his ▪ His Character ▪ His Riches . He with his Sect enact three things . His Sonne in Law , doubting his new Religion , is by him questioned ; and upon his answer excommunicated . His wifes death . He had formerly voted himself immortal ; yet Aug. 2. 1556. he died &c. His death troubled his disciples . His doctrine questioned by the Magistrates , eleven of the Sectaries secured . XI . Articles extract●● out of the writings of David George , Some of the imprisoned Sectaries acknowledged David George to have been the cause of the tumults in the lower parts of Germany , but disowned his doctrine . Conditions whereupon the imprisoned are set at liberty . The Senate vote the doctrine of D. G. impious , and declare him unworthy of Christian burial , and that his body and books should be burned , which was accordingly effected . DAVID GEORGE , a man born at Delph in Holland , the miracle of the Anabaptistical Religion , having lived in the lower Provinces forty years , did in the year one thousand five hundred forty and four , with some of his kindred and companions , in the beginning of April , begin his journey for Basil , into the state and condition of which place , he had before very diligently enquired . Whereof having sufficiently informed himself , he pretended that he had been driven out of his Countrey for the Gospels sake , and that he had been hitherto tost both on the land and sea of the miseries of this world ; and therefore he humbly intreated , that now at length he might be received into some place of Rest. Some being by the representation of his misfortunes and his teares , melted into compassion towards him , he presum'd to intreat the Magistrate , that in tendernesse to Christ and his holy Gospel , he might be made capable of the priviledges of the City , which if it were granted , he bid them be confident of Gods most particular protection towards their City , and that for the preservation of it , he engaged for him and his , that they should be ready to lay down their lives . The Magistrate being moved with these just remonstrances and desires received the viper as a Citizen , gave him the right hand of welcom and fellowship , and made him and his free of the City . What should the Magistrate do ? Behold , he hath to do with a man of a grave countenance , free in his behaviour , having a very long beard and that yellowish , sky-coloured and sparkling eyes , milde and affable in the midst of his gravity , nea● in his apparel ; Finally one that seemed to have in him all the ingredients of honesty , modesty and truth ; to be short , one , if you examine his countenance , carriage , discourse , and the cause he is embarqu'd in , all things without him are within the limits of mediocrity and modesty ; if you look within him , he is nothing but deceit , fraud , and dissimulation ; in a word , an ingenouous Anabaptist . Having already felt the pulses of the Senate and divers of the Citizens , coming with his whole family to Basil , he and his are entertained by a certain Citizen . Having nested a while in Basil , he purchased certain houses in the City , as also a Farm in the countrey and some other things thereto appertenant , married his children , and by his good offices procured to himself many friends . For , as long as he remained at Basil , he so much studied Religion , was so great an Alms-giver , and gave himself so much to other exercises of devotion , that suspicion it self had not what to say against him . By these cunning insinuations ( this is beyond a young fox , and smells more of the Lybian wilde beast ) many being surprised , came easily over to his party , so that he arrived to that esteem and reputation in matters of Religion , he pleased himself : This perswasion thus craftily gotten , was heightened by his great wealth ( and his riches in jewels , whereof he brought some with him , some were daily brought from other places in the Low countries ) & was yet further encreased , by his sumptuous and rich plate and houshold-stuffe , which though they were gorgeous and majestical , yet were they not made to look beyond sobriety , clean , linesse and inediocrity . These people sojourning thus in common houses , desiring as yet to suppresse the pernic●ous in●ection of their sect , very religiously enacted three things : First , that no man should profane or speak idly of the name of David George . Secondly , that no man should rashly or unadvisedly divulge any thing concerning his country , or manner of life ; whence it was that some thought him to be a person of some quality ; some , that he was some very rich Factor or Merchant , whence it came that he was so excessively rich ; others had other imaginary opinions and conceits of him , for as much as they themselves being strangers , lived in a countrey where they could not be ascertained of any thing : Thirdly , he was very cautious that none of the Basileans should be car●lesly admitted into his requaintance , society or correspondence , imitating therein the policy of the Ferrets and Weesels , which ( as is reported ) never assault any bird of supremacy , in the place where they frequent . And th●s did he by letters , writings and emissaries , plant and water the venemous seed of his sect through the lower Provi●ces , yet kept the wayes by which he wrought unsuspected and undiscovered . For , although he had lived two years among them , there was not so much as one man infected , or had privately caught the itch of his Religion . What transcendent Mysteries are these ! This man , though he feared neither deceit nor treachery from strangers , yet the fire kindled out of the deceitful embers of his own houshold . For , behold ; one of his is own R●tinue doubting of the certainty of the new Religion , he caused him to be brought before him , and asked him whether he did not acknowledge him to be the true David sent from heaven upon earth , and to be the Horn , Redeemer , and Builder up of the Tabernacle of Israel ; to which the other answered roundly and peremptorily , that the restauration of the kingdom of Israel and other things foretold by the Prophets were fulfilled in Christ , the true Messias , and that consequently there was no other to be expected . Which he hearing , not without great astonishment , did with much commotion of mind and bitter ●menaces thrust him , though his sonne in Law , out of dores , and [ which is heavy to think on ] excommunicated him . These things being thus managed , Davids wife fell sick of a disease ( which afterwards visited him and many more ) th●e dispatch'd her into the other world . What a miracle is this ! He that declared himself to be greater than Christ , and 〈◊〉 himself immortal ( upon the second of August , one thousand five hundred fifty and six ) did die the death , and was honourably huried according to the ceremonies of the Parish Church , and his funerals were celebrated in the sight of his sonnes and daughters ; sonne● in law and daughters in law , servant-men and maides , and a great conflux of Citizens . This sad calamity of his death extreamely troubled and tormented the mindes of his disciples , as a thing that very much thwarted their hopes of his promised immortality , although he had 〈◊〉 told that he would rise again in three yeares , and would bring all those things to passe which he had promised while he was alive . Upon the death of this 〈◊〉 great many with resolute mindes made it their businesse not only to bring his doctrine into suspicion , but into utter disesteem , unanimously resolving to embrace 〈◊〉 was good , sound , and consonant to Christian doctrine ; and reject ▪ the rest as hereticall . In the meane time , the report beat up and downe , both among the people , and the more learned , that this man of ingenuity , and authour of private doctrines , this very David George , was a contagion and a destructive pestilence , a devoted incendiary of a most dangerous Sect , that ( though most falsely ) he was born a King , and that he accounted himselfe the true Messias . The Magistrate being extreamly moved at these things , not deferring his zeale any longer when the glory of God and his Son Iesus Christ was so much concerned , caused all those who were conceived to be infected with the pestilence of that Religion to be brought to the Palace , to whom he rubbed over what things had been transacted some years before ; that is to say , acquainted them , how that they had been banished their Countrey upon the account of the Gospel , and upon their humble addresses received into the protection , and made capable of the priviledges of the City , &c. But that it had appeared since , that they had fled for refuge to Basil , not for the propagation of the Gospel , but for that of the leaven of the sacrilegious David , though by all outward appearance , they had hitherto been accounted favourers and professors of the true Religion . In the first place therefore the Senate being desirous to know the truth , required to have his true proper name ; for , some have thought , ( as some authours deliver ) that his name was Iohn Br●●es . Secondly , whether he had privately or publickly dispersed his Religion , and what Tenets he held . To which some made answer unanimously , that they had left their countrey for the true Religions sake , nor did they acknowledge themselves any other than the professors and practisers of the lawfull Religion . That for his name , he had not called himselfs by any other than his own proper name ; and for his doctrine , they had acknowledged none either privately or publickly , save what he had privately sometimes suggested , which was not disconsonant to the publick . The Magistrate perceiving this obstinacy of mind caused eleven of them , the better to discover the reall truth , to be secured , and more narowly looked to . In the mean time , the Senate leaving no stone unmored in this businesse , appointed some to bring forth into publick view some bookes and writings of David , which should give no small light in the businesse , and these the Magistrate recommended to men of the greatest learning to be read over and examined with the greatest care possible , that so whatsoever they should meet with rep●gnant to the Truth , they should extract , and give him an account thereof . Those who had this charge put upon them , presented the Senate with this extract of Articles out of his writings . 1. THat all the Doctrine delivered by Moses , the Prophets , or by Jesus Christ himselfe and his Apostles , was not sufficient to salvation , but ●ress'd up and set forth for young men , and children , to keep them within decency and duty ; but that the doctrine of David George was perfect , entire , and most sufficient for the obtaining of salvation . 2. He affirmed that he was Christ and the Messias , the well beloved Sonne of the Father in whom he was well ●leased , not born of blood , nor of the flesh , nor of the lust of man , but of the holy Ghost and the spirit of Christ who vanishing hencelong since according to the flesh , 〈◊〉 deposited hitherto in some place unknown to the Saints was now at length reinfused from heaven into David George . 3. He held that he only was to be worshipped , as wh● should bring out the house of Israel , and the true ( tha● is , the professors of his doctrine ) tribe of Levi , and th● Tabernacle of the Lords not through miseries ▪ sufferings , crosses , as the Messias of the Jewes did , but with 〈◊〉 meekness , love , and mercy in the spirit of Christ granted unto him from the Father which is in heaven . 4. He approved himself to be invested with the auth●rity of Saving , or condemning , binding and loosing , and that at the last day he should judge the twelve tribes of Israel . 5. He further maintained , that Jesus Christ was sent from the Father to take flesh upon him , for this reason at least , that by his doctrine and the use of his Sacraments , men , being as it were no better then children , 〈◊〉 uncapable of receiving the true doctrine , might be kept within duty till the coming of David George , who should advance a Doctrine that should be most perfect and 〈◊〉 effectuall , should smooth out mankinde , and should consummate the knowledge of God and of his sonne , and what●ever hath been said of him . 6. But he further affirmed , That these things should not come to passe according to humane ceremonies , but after a spiritual dispensation , and after such a manner as ha● not been heard of , which yet none should be able to discern or comprehend , but such as were worthy disciples of David George . 7. To make good and prove all these things , he wrested and misinterpreted many places of the holy Scripture , as if Christ and the Apostles , whom he commends , had inti●●ted not themselves , nor any other Ecclesiasticall 〈◊〉 ▪ save only the coming of David George . 8. And thence it was that he argued thus . If th● Doctrine of Christ and his Apostles be most true and 〈◊〉 effectuall for the obtaining of salvation ; the Church which they had by their doctrine built up and confirmed could not possibly have been broken to peeces , for ( as Christ himself testifieth ) against the true Church , the gates of Hell shall not be able to prevaile : But that building of Christ and his Apostles is overturned and pulled down to the very foundation by Antichrist , as may be evidently seen in the Papacy , according to the Testimony of the same Christ ; It therefore necessarily followes , that the Doctrine of the Apostles is imperfect and interrupted : whence he concluded his own doctrine and faith to be the only solid and sufficient doctrine . 9. Moreover he maintained himself to be greater than John Baptist , yea than all the Saints that had gone before him , for that the least in the Kingdome of God ( according to the suffrage of Truth it self ) is greater than John : But he said David George was one whose kingdome was heavenly and most perfect ; whence he makes himself not only greater than John , but also sets himself above Christ , since that he was born of flesh , and that himself was born of the spirit according to a heavenly manner . 10. He further allowed with Christ , that all sinnes committed against God the Father , and against the Son may be forgiven , but those that are committed against the Holy Ghost , that is to say against David George , shall be forgiven neither in this world , nor in the world to come ; by which means it is apparent that he conceiv'd himself greater and higher than Christ , admitting Christs own Testimony . 11. He declared Polygamy to be free and lawfull for all , even for those that are regenerated by the spirit of David George . These heads [ without any brains ] did the Magistrate deliver to be carried to some that were in the prison , to fish out what confession they would make , who besides these , being provoked and challenged by a number of Questions , answered at last , That this ( Da●us ) I would say David George , was the same who had embroyled the lower parts of Germany with so many tumults & sedition , but that as to that doctrine and the fore-recited Articles , they unanimously affirmed that they had never heard not read of any such thing . Neverthelesse they were to acknowledge the doctrine expressed in those Articles , to be pestiferous , execrable , and derived not from heaven , but from Hell , and that it was heretical , and to be banished with an eternal Anathema ; and withall , as men miserably seduced , yet desiring for the time to come , to be reduced into the right way , they were , with good reason , to implore forgivenes ▪ Among those that were in close prison , there was one formerly of Davids greatest confidents , who confessed , that indeed he had been infected with that Religion , but that since by the illumination of the grace of God , he discovered and detested the errours springing from it , and avoyded them as he would do a cockatrice . But there were others who were civilly acquainted with this man , who denied that they had knowne any such thing by him , and cried out against the fore-mentioned Articles as impious and blasphemous . These passages , the Judges appointed by the Magistrate , gave him an account of , who perceiving that some that were in custody were not so extravagant , but that they had some remainders of discretion left , he sent to them some learned and able preachers of the word , who , having diligently weeded out the tares of their errors , should sow into their hearts the saving seed of true faith . Those who were sent , sifting them with all the humanity , mildnesse , meeknesse and charity possible , could scrue nothing out of them , more than what the Judges who had been employed before , had done . In the mean time a report was spread about the City , that it was no● David George , nor any eminent person of any other name that had been buried , but that a meer swine , calfe , hee-goat ( haply an Asse ) had been carried out and buried , and that the dead carkasse embalmed with the strongest spices , was worshipped and adored with great devotion and religion . But this was but a report , and was not true . Those that were in custody abhorring that doctrine , as unheard of , and such as deserved to be anathematized , and desiring to renew their acquaintance with discretion and their sences , are delivered out of those habitations of Iron which they had kept possession of for two moneths , upon these conditions , That none should make any purchases either within or near the City , without the knowledge and consent of the Magistrate ; That they shall not entertain any coming out of the lower Provinces , though of their kindred ; but at publick houses or Innes . That the printed books and writings that were tran●ated into the Dutch language , shall be brought into the Palace . That there should be nothing published that were disconsonant to Christian Doctrine . That children should be educated according to incorrupt manners . That they should not make such promiscuous marriages among themselves as they did . That they should take no Dutch into their families . That they should submit to amercements and pecuniary mulcts [ if any were inflicted on them ] as Citizens ought to do . That upon a day assigned they should in the Parish Church , in the presence of the whole congregation , make a publick abjuration of the said Religion , and condemn and anathematize the whole sect of it . That they should hold no friendship or correspondence with any that shall persist in that Religion . To these conditions did they promise to subscribe , with all the reverence and gratitude they could possibly expresse . These things being thus managed , the most renouned Senate , returning afresh to the businesse of the Arch Heretick , passed these votes . viz. That the doctrine of David George , upon nature examination thereof , was found impious and derogatory to the divine Majesty ; That the printed books , and whatsoever may have seen the light , should have the second light of the fire ; That he as the most infamous promoter of that execrable Sect , and a most horrid-blasphemer against God and Christ , should not be accounted worthy Christian Burial . That he should be taken up out of his grave by the common Hangman , and together with his books and all his writings , and his manuscripts should , according to the Ecclesiastical Canons , be burnt in a solemn place . According to the said judgement , the carkasse being digged up , was , with all his writings , whereof the greatest part was that ( truly ) miraculous book , together with his effigies brought by the Hangman to the place of execution , where having opened the direful Coffin , he being found not much disfigured , nay so little ▪ that he was knowne by diverse ( he being covered with a watered garment , having about him a most white sheet , a very clean pillow under his head ; his yellowish Beard rendring him yet gracefull ; 〈…〉 short , having a silk cap● on , under which was peece of red cloath , and adorned with 〈◊〉 of Rosemary ) was set up publickly to be seen , and 〈◊〉 the third year after his death , was with his writings consecrated to Vulcan , that is to say , burned . MICHAEL SERVETuS . Omnia quum portenta voces hominem que Deumque Infundi SERVES nominis opprobium ! THE CONTENTS . SERVETUS his converse with Mahumetans and Jewes . He disguiseth his monstrous opinions with the Name of Christian Reformation . The place of his birth . At the 24. year of his age , he boasted himself the onely Teacher and Sec● of the world , He enveighed against the Deity of Christ. Oecolampadius confute his blasphemies , and causeth him to be thrust out of the Church of Basil. Serve●us held but one person in the Godhead to be worshipped , &c. He held the holy Ghost to be Nature . His horrid blasphemy . He would reconcile the Turkish Alcaron to Christian Religion . He declares himself Prince of the Anabaptists . At Geneva , Cal●in faithfully reproves Servetus , but he continues obstinate . Anno 1553. by the decrees of severall Senates , He was burned . MICHAEL SERVETUS , like another ▪ Simon Magus , having conversed long among the Mahumetans and the Iewes , and being excellently well furnished with their imaginous opinions , begat both out of Divinity , and the general treasury of Christian Religion , amonstrous issue of opinions , with the co●tion of what he had received from the extravagant Mahumetans , and Thalmudists , upon which brat , this instrument of Satan , must needs bestow the disguised name of Christian Reformation . From this cocks egge were bred these Cocka●●ices , Gonesus , Gribaldus , Blandrata , Gentilis , Alciatus , Simanus , Casanovius , Menno ▪ and divers other Anabaptistical Vipers , who extreamly increased the restlesse waves of sects and opinions . We , recommending the rest to their proper place , Hell , will take a more particular survey of one Religion , and by the horridnesse of that guesse at the others . This Servetus was a Spaniard , born in the kingdom of Arragon , most unworthy both of his Name and Nation . Being rapt into a most incredible enthusiasme , he boldly laye● his unwash'd hands upon holy divinity ; and at 〈◊〉 four and twentieth year of his age , boasted himselfe 〈◊〉 be the only Teacher and Seer of the world , making 〈…〉 main design , and that by his impious and worthlesse ●●●●tings , to inveigh against the Deity of the Son of God ; 〈◊〉 which writings being sufficiently furnished , and with● enflamed with hopes of raising no ordinary tumults , 〈◊〉 bestirres himself winde and tyde , for Basill ; but Oec●lampadius , an Ecclesiastical Doctor , learnedly before a full Senate confuted the blasphemies of this man , and by the publick Authority he had , caused him as a poisonous blasphemer to be thrust out of the Church of Basil. From thence he went to Venice , where , in regard the Venetians had been timely forewarned of him by the wise and learned Melancthon , he made no harvest of his incredible blasphemies , nor indeed was he permitted ●eed-time for them . Religion is nowhere safe ! But having consulted with the Arch-hereticks his Predecessors , and being bird-lim'd , he held that there was but one person in the Godhead to be worshipped and acknowledged , which was revealed to mankind sometimes under one notion , sometimes under another , and that it was thus , that those notions of Father , Son , and Holy Ghost , were to be understood in the Scriptures . Nay , with the same line of his blasphemous mouth , he affirmed that our Saviour Iesus Christ according to his humane nature , was not the Sonne of God ; nor coeternal with the Father . The Holy Ghost he granted to be nothing but that influence by which all things are moved , which is called nature . He , most impiously Ironical , affirmed that to understand the word Person , we must referre our sesves to Comedies . But the most horrid blasphemy of all , was , when by the suggestion of Satan , he imagined , that the most glorious and ever to be worshipped and adored Trinity ( who doth not tremble at it ? ) was most fitly-compared to Cerberus the Porter of Hell-gate . But he stayed not here ; no , he thought it should be accounted nothing but a diabolical phantasme , the laughing-stock of Satan , and the monstrous Geryon , whom the Poets by some strange mystery of Philosophy feigned to have three bodies . O incredible , and unheard of subtily of blasphemy ! The most glorious name of the most blessed Trinity is grown so odious to this man , that he would personate ( being the greatest that ever was ) all the Atheists that have quarrelled with that name . Moreover he maintained , that taking but away the only Article of the Trinity , the Turkish Alcoran might be easily reconciled to the Christian Religion ; and that by the joyning together of these two , a great impediment would be removed ; yea , that the pertin●cious asserting of that Article had enraged to madnesse whole Countries and Provinces . This abomination of God and men held that the Prophet Moses , that great servant of God , and faithful steward of the Lords house , that Prince and Captain Generall of the people of Israel , one so much in favour with God , that he was admitted to speak to him face to face , was to be accounted no other than an Impostor . He accounted the Patriarch Abraham and his seed , too much given to Revenge , and that he was most unjust and most malicious to his enemy . The most glorious Church of Israel ( 't is the swine that loves the mi●e ) he esteemed no better than a Hogge-S●y ; and declared himself a sworn Prince of the Anabaptistical generation . But ; keep off , and approach not , O all ye other Heresies and Hydra's of opinions of this one man , furies not capable of expiation ! Being arrived at Geneva , and being forbidden to spue out and spatter his pestiferous blasphemies , he continued in hostility against all sharp , but wholesome admonitions : which Calvin , that famous Minister of the Church perceiving , being desirous to discharge the duty of a soul-saving Pastor , went friendly to Servetus , in hopes to deliver him out of his most impious errours and horrible Heresie , and so to redeem him out of the jawes of Hell , and faithfully reproved him . But he being dazled with the brightnesse of Truth , and overcome , returned nothing to Calvin ( so well deserving of him ) but an intolerable obstinacy , and inconvincible recapitulation of his blasphemies , whence it came to passe , that by the just and prudent Decree of the Senates of Bernen , Zuring , Basil , and Scaffuse , and by the righteous condemnation of the eternal God , in the moneth of December in the year one thousand five hundred fifty and three , ( or as Sleidan hath it , in October , ) he was ( How great is the obstinacy of blasphemy ! ) being at that time ecstatically hardened and intoxicated , consecrated to the avenging flames . ARRIuS . Divisit Trini qui formam numinis ecce ! . Dividitur membris , Visceribusque suis. THE CONTENTS . Arrianisme it 's increase , ANNO 323. THe General Councill at Nice , Anno 325. called as a Remedy against it , but without successe . The Arrians misinterpret that place , John 10. 30. concerning the Father and the Sunne . They acknowledged one onely God in a Iudaical sense . They deny the Trinity Arrius his wretched death ▪ Anno 336. ABout the year of the Incarnation of the Son of God , three hundred twenty and three , Hell was deliver'd of a certain Priest at Alexandria named Arrius , a man subtle beyond expression , the trumpet of eloquence , one thee 〈…〉 have been cut out for all honesty and elegance , 〈◊〉 with the poison of his Heresie , and the 〈…〉 of his destructive doctrine , did in the time of Silvester Bishop of Rome , and the Emperour consta●●● draw in a manner all Christendome to his opinion , and so corrupted some , even great nations in the East● that except a few Bishops who stood to the true doctrine none appeared against him . To remedy this disease , at Nice in Bithynia , in the year three hundred twenty 〈◊〉 a generall Council was called ; but to 〈…〉 the contagious stocks of Arrianisme were deeply 〈◊〉 , so that they were become such ravening wolves among the flock of Christ , that all that would not embrace their belief , were to expect banishment or death . These imagined that the Sonne was not of an equall nature and coeternall with the Father , but that he was onely agreeing and concurring with his Father ; to confirm which , they alledged that place of Iohn 10. 30 which sayes , I and the Father are one ; and though they called the Sonne a great God , yet they denied , that he was a living and true God , and coessential with the Father : They boasted that they were ready to answer all objections , and acknowledged one only God , in a Iudaical sense . To that , I and the Father are one , they were used to retort thus , Doth the unity in this place denote co-essency ? It must therefore follow , that it is as much , where the Apostle sayes , 1 Cor. 3. 8. He that planteth and he that watereth , are one . They accounted the word Trinity a laughing-stock and a Fiction ; that the Sonne of God was a Creature , and that the Holy-Ghost , was both born of Christ , and conceaved and begotten of the Virgin Mary . All that were baptized in the name of the blessed Trinity , they baptized again . They denied that Christ was the sonne of God according to the Spirit and the Godhead ; they denied God his own Sonne . While Arrius was disburthening himself of the necessities of Nature , his bowels came forth , and with them his life . And so he who was the successor of those Arch-Hereticks , Artemon ( who lived about the year of our Lord two hundred ) and Paulus Samosatenus ( who lived about two hundred forty one ) came to a miserable death , in the yeare three hundred thirty six . See Athanasius , Epiphanius , Hilarius , Hiero● , Augustine , Ambrose , Basil , Theodoret , Eusebius , Socrates , Nicephorus , Sozomen , and other Ecclesiastical writers , who have treated of these things more at large . MAHOMET . Adsum Ingens , Mahometes ego , lachrymabile mundi . Prodigium , omnigeni dux , et origo mali . THE CONTENTS . MAHOMET characterized . He made a laughing stock of the Trinity . He agreed with C●rpoc●ates , and other hereticks . He renewed Circumcision , and to indulge his disciples , he allowed them Polygamy , &c. His Iron Tombe at Mecca . IN the year six hundred twenty two , Honorius the fift being Bishop of Rome , and Meraclius Caesar Emperour of the East , a transcendent Arch-heretick called Mahomet , exchanged Hell for earth ; a Prophet , by Nation an Arabian , but most deprav'd and corrupt . He had sometimes been a Merchant extremely rich , and withall very subtle ; to be short , he was a serious professor of diabolical Arts , a most ungodly instrument of Satan , the Viceroy of Antichrist , or his sworne fore-runner . This man endeavoured to extoll his brother Arrius , with such praises as are correspondent to his Heaven . He also with Sabelli● ●●aewed the laughing-stock of the Trinity . He with Arrius and 〈◊〉 , most fervently and contumeliously held that Christ , was onely a M●n , and that he was onely called God , 〈◊〉 dici , that is to say , according to a certain manner of speaking . He agrees with Carsocrates who denied that Christ was a God and a Prophet . This is also he that shakes hands with Cerdon●● who utterly abjur'd the Godhead of the Sonne , or that he was co-substantial with the Father . He imagined with the Manichees , 〈◊〉 it was not Christ , but some other that was fastented to the Crosse. With the Donatists , he contemned the rurest Sacraments of the Church . With the most impure Origen he affirmes that the devils shall be eternally saved according to an humine , yet an invisible manner . He with Cerinthus placed eternal Felicity in the lust of the flesh . Circumcision , that was long since abolished and antiquated , he renewed . Upon his disciples he bestowed the priviledges , of Polygamy , Concubines and Divorce , as Moses had done ; and with such dreams and an imaginary Phrensy was the miserable wretch ever troubled . This man when he died was put into an iron Tombe at Mecca , which by the strength of Loadstones , being as it were in the middle and centre of an arched edifice , hangs up to the astonishment of the beholders , by which means the miraculous sanctity of this Prophet is greatly celebrated . All the dominions of the Great Turk , professe this mans faith , whom they acquiesse in as a miracle . BALTHAZAR HuBMOR . Ille ego qui vndarum mysteria sacra negavi Igne cremar ; fato disce cavere meo . THE CONTENTS . HUBMOR a Patron of Anabaptisme . He damned usury . He brought in a worship to the Virgin MARY , &c. The Senate of Suring by a Councill reduced him . He renounced the heads of his former doctrine . Himself or Sect still active . He is taken and imprisoned at Vienna in Austria . He and his wife both burned . DOctor Balthaz● Hubmor of Friburg , a man excellently well learned , another Roscius in his affaires , a Clergy man at Ingolstade , was the third eminent Patron of Anabaptisme , and asworne promoter of that worthy Sect. This man in his Sermons at Regenburgh , inveighed so bitterly and so implacably against the usury of the Jewes , that he banished it even to eternal damnation ; he brought in a certain religious worship to be done to the Virgin Mary , and some superstitious vowes , and was the cause of great tumults and insurrections , and had built up his doctrine upon very firm and solid foundations , until the most wise Senate of Suring applyed the universal medicine of a Council to these things , and assigned a day to reduce and root out that sect , which was the seventeenth of Ianuary , in the year one thousand five hundred twenty five , wherein the Senate being present , and a great presence of people , the most learned Zwinlius and other sonnes of learning , opposed this our Doctor , by whom , and the strength of truth after most hot and serious debating on both sides , he ingenuously confessed himself to be overcome . The heads of the Doctrine , which he before defended , and whereof he afterwards made his abren●nciation , were these : That he detested the cheat , and humane invention of Anabaptisme ; He affirmed that the spirit both before the fall and after was uncorrupt and unblamable , and that it never dies in sin ; whence it should follow , that not it , but the flesh , is deprived of liberty ; he also acknowledged that the spirit overcomes and triumphs over the flesh . Though his Recantation was made , and divers rebaptized into their better sences , yet the Torrents of this sect neither stood still , nor were dried up , but increased in Switzerland into a deluge , which overturned almost all . This man escaping the endeavours of spies , and shunning the Halter , was at length taken with the figtree leafe of divine vengeance , and cast into prison at Vienna in Austria . Being afterwards put much to the question , it being the designe of vengeance , the r●venging fire soon turned him to ashes . His wife being also baptized into the same whirle-pool of Baptisme , they both , with mindes hardened to their own perswasions , were not disengaged of th●t faith , but with the departure of their lives . JOHN HuT. Huttus ab Hubmoro excrescit ; cervice resectâ Sic vnâ in g●minum pullulat Hydra caput . THE CONTENTS . IOHN HUT the prop and pillar of Anabapt sme . His credulity in dreames and visions . He is accounted a true Prophet by his Proselytes . At Merhern , his Fraternity became as it were a Monastery . IN the times of the forementioned B●lthazar ●ise up Iohn Hut , a learned man , the prop and pillar of Anabaptisme , an eminent despiser of P●dobaptisme , which kind of baptisme be accounted the execrable fiction of the schoolmen ; whence it came ▪ that he perswaded men that if they were not baptized by him and his , they must necessarily incurre great danger 〈◊〉 their souls . To which he added , that , those who 〈…〉 with the p●crogative of his Baptisme ; should be the restored people of Israel , and that the wicked Cananites should be destroyed by their swords , and the God himself should r●●eale from heaven the times wherein these things should be fulfilled . To visions & horrible dreams , ( which he thought proc●eded to him from God ) he gave great credit and he affirmed that he saw the preparations of the last day , and the Angel going to blow the Trumpet , by an indispurable revel 〈…〉 God● Upon the account of which dreams , his 〈◊〉 , as ●redulous as their Master , spe●r and destroyed all they had ; fearing the difficulties of the times , wherein they should spend them ; all which being scatter'd and consum'd before the day came , they suffer'd a punishment , and inconveniences befitting their folly , having the lash of poverty perpetually at their backs . However they , a generation on whom the greatest quantity of black Hellebore would not be much effectuall , did still adore this miraculous piece of 〈◊〉 as ● true Prophet , even to admiration ; of which men , some not worthy the face or name of mankind , do at this day in great numbers live at Merhern in Palaces and Covents upon their accidental contributions , and where they get their livelihood with their hands , and apply themselves to any handy-craft , whereof they are the Masters and Governours , who by the commodities gained by them increase the common stock : They have at home with them their Cooks , their skullions , their errand-boyes , and their Butlers , who have a care and dispose all things as they do in Monasteries and Hospitals ; They study to maintain mutual peace and concord , being all equal . These even to this day are commonly known by th● name of the Hutsian Fraternity . LODOWICK HETZER . Polluit ut mentem Sectis deformibus error , Corpore sic Hetzer foedus adulter erat . THE CONTENTS . LOdowick Hetzer a famous Heretick . He gaines Proselytes in Austria and Switzerland , Anno 1527. at a publick disputation Oecolampadius puts Hetzers Emissaries to their shifts . Hetzer denied christ to be co-essentiall with the Father . His farewell to his Disciples . He is put to death 〈◊〉 Adultrery . LOdowick Hetzer famous for his Heresie , and Learning , was first very in●imately acquainted with Nicholos Stork , and then with Thom● Muntzer , yet he agreed not with these in some things , as in that opinion of theirs of the overturning and destroying of all the powers of this world , which opinion he looking on as * malicious and barbarous , forlook them , and joyning with Iohn De●● , they by their mutual endeavours , sent some Prophets into Germany . But dissenting also from him in some things , be propagated his own sect in Austria , and made many Proselytes at Ber● in Switzerland . Which gave occasion that the Reverend Senate appointed a publick disputation at Soning , and caused letters of safe conduct to be sent to Hetzer and his followers , for which bickering was set apart the first day of February , in the year one thousand five hundred twenty seven , where he appeared not himself , but his emissaries came , who were by the most learned ( but withall , stinging , ) Oecolampadius driven unto their shifts ; and enforced to acknowledge conviction . Hetzer was a considerable part , and the fire brand of the Anabaptistical sect , but he stiffely denied Christ to be co-essential with the Father , which the verses made by him upon the carrying of the Cross , do more than hint . Ipse ego qui propriâ cuncta haec virtute creabam Quaris quot simus ? Frustra , ego solus eram . Hîc non tres numero , verùm sum solus , at isti Haud numero tres sunt , nam qui ego , solus eram . Nescio Personam . solus sum rivus ego , & fons , Qui me nescit , eum nescio , solus ero . I who at first did make all things alone , Am vainly ask'd my number ; as being one . These three did not the work , but only I That in these three made this great Syzygie . I know no Person , I 'm the only Maine , And , though they know me not will one remain . He was excellent at three tongues , he undertook to translate the book of Ecclesiasticus out of the Hebrew into High-Dutch . Plauterus hath testified for him in writing , that he very honestly and unblameably bid farewell to his Disciples , and with most devout prayers commended himself to God , even to the astonishment of the beholders . He having been kept long in dose prison , was on the fourth day of February , in the year one thousand five hundred twenty nine , sen●●nced to die : and thinking himself unworthy of the City , was led without the walls , where he was put to death , not for sedition or baptisme ( as Plauterus say●● but for Adultery , which act be endeavoured to 〈◊〉 by some arguments fetcht from the holy Scriptures . MELCHIOR HOFMAN . Pellibus a teneris suetus , doctissime , nôsti Hofmanni teneras excoriare Greges . THE CONTENTS . HOFMAN a Skinner , and Anabaptist , Anno 1528. seduced 300 men and women as Embda in West-Friesland . His followers accounted him a Prophet . At Strasburg , he challenged the Ministers to dispute , which was agreed upon Jan. 18. 1532. where being mildely dealt with , he is neverthelesse obstinate . Other Prophets and Prophetesses deluded him . He deluded himself , and voluntarily pined himself to death . IN the year one thousand five hundred twenty eight , Melchior Hosman a Skinner of Strasburg , a most eloquent and most crafty man , at Embda in West Friezland , ensnared 300. men and women into his doctrine , where he conjured up Anabaptisme out of hell upon pain of damnation , whereupon being returned to the lower Provinces , who ever addressed themselves to him , he entertained them with water , baptizing all promiscuously . This man upon the prophecy of a certain decrepid old man went to Strasburg , it having been foretold him , that he should be cast into prison , and remain there six moneths , ●t which time being set at liberty , he should , with his fellow-labourers , disperse the harvest of the Gospel through all the world . He was by his followers acknowledg'd and honour'd as a great Prophet . This was the great prop and pillar of the reign of Munster . Having therefore made what haste he could possible to Strasburg in order to the fulfilling of the prophecy , he there challenges the Ministers of the word to dispute , which offerture the Senate engaged with , upon the eleventh of Ianuary one thousand five hundred thirty and two ; at which time , the mists and clouds of errors and blindnesse , were quite dispersed by the sunne of the Gospel . However , Hosman stiffely adhered to the foresaid prophecy , as also to his own dreams and visions ; nor would he acknowledge himself overcome ; but , their mildnesse having somewhat appeased him , he was thence dismissed , as one judged worthy of such a place where Lepers are shut up , left others be inf●cted . But 't is incredible how joyful he was at that newes , out of an excessive thanksgiving to God , putting off his shoes , and casting his hat into the ay●e , is and calling the living God to witnesse , that he would live upon bread and water , before he would discover and brand the authour of that opinion . In the mean time some Prophets began to rise and keep a stirre ▪ hinting , that he should be secured for that half year , and that afterwards he should go abroad with one hundred forty and four thousand Prophets , who should , without any resistance , * reduce and bring the whole world under the subjection of their doctrine ? There was also● certain Prophetesse who should prophecy , that , this Hosman was Eli●● , that Cornelius Polterman was Enoc● and that Strasburg was the new Ierusalem , and she 〈◊〉 also dreamed , that she had been in a great spacious Hal● , wherein were many brethren and ●●sters fitting together , whereinto a certain young man in shining appare● should enter , having in his hand a golden Bow●e of rich Nect●● , which he going about should taste to e●●●y one ; to whom having drunk it to the dregges , there was none pretended to compare with him , but onely Polterman . Alas poor Melchior : He having nothing , yet made Master of a strong Tower , did after the example of Esdras , signify by letters that his Baptisme should be put off for two years longer , untill Africk should b●ing forth another monster , that should carry ha● in its horns . There were many other dreams ▪ and some nocturnal pollutions , which they attributed to heaven , and thought such as should have been wri●●en in Cedar . But it was Melchior's pleasure to think it a miserably happy kind of death , to die voluntarily , by pining and consuming away with hunger , thirst , and cold . MELCHIOR RINCK . Discipulos sic Rincke doo● Baptisma negare , Sanguine carnifices et scelerare Manus ! THE CONTENTS . MElchior Rinck an Anabaptist . He is accounted a notable interpreter of dream●s and visions . His disciple Thomas S●●cker in a waking dream cut off his brother Leonard's head ; pretending for his murther obedience to the decree of God. MELCHIOR RINCK a most wonderfull 〈◊〉 , was also a most extraordinary promoter of Anabaptisme , and among his followers celebrated the festivals of it . He made it 〈◊〉 businesse to extoll Anabaptisme above all others , with those commendations ( which certainly i● wanted not ) Besides he was accounted no ordinary promoter and interpreter of dreames and visions , which it was thought , he could not performe without the special indulgence of God the Father ; nay , he arrived to that esteem among the chiefest of his opinion ▪ and became so absolute●y possessed of their minds , that his followers interpreted whatever was scattered abroad concerning dreames and visions , to have proceeded from heavenly inspirations from God the Father . Accordingly in Switzerland ( to omit other particulars ) at Sangall , even at a full Concill , his disciple Thomas Scucker , being rapt into an Enthusiasme , ( his Father and Mother then present , and his Brother Leonard , having by his command , cast himself at his knees before him ) calls for a sword , whereupon the parents and divers others running to know what was the cause and meaning of such an extravagant action , he bid them not be troubled at all ▪ for that there should happen nothing but what should be according to th● will of God ; Of this waking dream did they all un●nimously expect the interpretation . The for 〈◊〉 Thomas [ guilty alas of too much 〈◊〉 ] did , in the presence of all those sleeping-waking ●pectators 〈◊〉 off his own Brothers head , and having forgotten the use of water , baptized him with his owne blood . But what followed ? The Magistrate having sudden notice of it , and th● offence b●ing fresh and horrid , the Malefactor is dragg'd to prison by head and shoulders , where he , having long con●idered his action with himself , professed he had therein obeyed the decrees of the Divine power . These things , did the unfortunate yeare one thousand five hundred twenty and seven see . Here men may perceive , in a most wicked and unjustifiable ●ction , the eminent tracts of an implacable fury and madnesse ; which God of his infinite goodnesse and mercy avert from these times . ADAM PASTOR . Nomine qui Pastor tu Impostor moribus audis , Qui â recto teneras Tramite ducis oues . THE CONTENTS . ADam Pastor a derider of Paedobaptisme . He revived the Arrian heresie . His foolish interpretation of that place , Gen. 2. 17. so often confuted . ADAM PASTOR , a man born at a Village in Westphal●● , was one of those who with the middle finger pointed at 〈…〉 , that is to say , looked upon it with indignation , as a thing ridic●lous , being of the same opinion in that businesse , as Menno and Theodorus Philip , but as to the incarnation of God , he was of a quite contrary judgement . For Menno held , that Christ was something more worthy and more divine then the seed of a woman , but ( our ) Adam stood upon it , that he was lesse worthy then that of God , so that he rowsed up the Arrian heresy , which had lai● so long asleep , as having been but too famous in the year three hundred twenty five . For in a certain book of his whose title was , OF GODS MERCIE , he writ thus , The most divine word , which is the main considerable in our businesse , is written in the second of Gen. v. 17. The day that ye shall eat of the fruit , ye shall die the death , This is that word , which is made flesh . John 1. Tea that God which is uncapable of suffering and impassible , is made passible , and he that was immortal , is made mortal ▪ for he was crucified , and died for our advantage . To be brief , he held , that Christ was not to be accounted any thing but the hand , the finger , or the voice of God. But although the opinion or Religion of this [ third , but most unfaithful ] Pastor Adam wander out of the limits of divinity , & that it seem to be an ancient heresie , containing nothing in it but what is childish , trif●ing , and meer foppery , & hath bin confuted & brought ●o nothing by the most religious preachers of the word of God , notwithstanding the barking of the viperous progeny of Arrius and Servetus ; yet he hath this in particular , that he would have us look narrowly to his ●●●lication of the second of Genesis , which he so commends , where he foolishly and vainly endeavours to prove that the prohibition there , is the word m●de flesh . This monster did not only beget this sect , but nursed it ; here are baites , allu●ements , and all the poisonable charmes imaginable that may cunningly seduce the best and most innocent of men . But alas ! where is the free and indulgent promise of God of the seed of the woman , which cuts the very throat of the Devill , and tyes him in the strictest chaines ? where are his often promise● to Abraham ? to Isaac ? to Israel and to his old people , confirmed by a League so solemnly made ? In thy seed all the earth shall be blessed . And thou shalt be a blessing unto me . This seed , witnesse the Apostle , is none other than Christ himself , whom God without question meant . The desperate contagion of this mans Religion did Servetus and his adherents professe , embrace , and celebrate . HENRY NICHOLAS . Vestra Domus Nicholas cadat , qui● ex rud●re versae Futile fundamen Religionis habet . THE CONTENTS . HENRY NICHOLAS Father of the Family of Love. He is against Infant-Baptisme . His divellish Logick . THere was also one Henry Nicholas the Father of the family of Love , ( as he called himself ) & not the meanest man of all his Gang ; one who by many means endeavoured to cripple the Baptisme of children , as is too known and apparent out of his writings , which at a third hand , he with all fredome , earnestnesse and kindnesse ; endeavoured to communicate to David George and the other of his fellow-labourers , and his new Ierusalem friends . This man in ● Pamphlet of his , wherein he notably described himself , and which he ●●●icated to an intimate friend of his under the name of L. W. maintaining that the * minute of the last T●●mpet was coming , th●t should unfold all the Books of unquiet consciences , hell ▪ and eternal Judgement ▪ which should be found to have been onely things grounded 〈◊〉 mee● lie● , and as all wicked and high misdeeds were hateful and detestable to God , so also were glorio●●●nd plausible lies no lesse odious to him . The same man endeavoured to perswade people , th●t he was a partake of God , and the humanity of his 〈◊〉 . He ●●rther affirmed , that at the last day , God should bring all men , nay , the Devils themselves into perfect happinesse . All the things that were 〈…〉 , of Hell 〈◊〉 Angels , and eternall Iudgement , 〈◊〉 the paines of ●●●nation ; he said , were only told by the Scrip●●re to 〈◊〉 fear of civil punishments , and to establish right Policy . The conclusion . These few things we have brought to light , were not invented by us , but were extorted out of their own Disciples , with abundance of discourse , not without the presence of many men of godlinesse and excellent understanding , * they admitting not the universal rule of the Scriptures . But alas ! take these away ▪ where is Faith ? fear of God ? eternall happinesse ? But let us believe them , let us believe them , and we shall be ●aved . Oh! that to Heresies I could say FINIS . An Alphabetical TABLE to the revelation of Hereticks . A. A Pio●s Act. 48. Adam Pastor , a derider of P●●●baptisme , 74. &c. An●baptists their leading principle , 3. usually they grow worse 〈◊〉 worse , ibid. their bold attempt , 14. &c. where Masters most insolent , 16. of a levelling principle , 21. they , as the divel , pret●nd Scripture for their base 〈◊〉 , 22 they aime at universal Monarchy , ibid. their design upon Amsterdam , 24. they aim at the advancement of themselves , but destruction of others . 64. they would inforce others to their opinions , yet pretend liberty of conscience as to themselves . 70. Arrius , his character , and wretched death . 〈◊〉 , &c. Arrianisme , it● increase . 56. B. IOhn Bu●khold , or Iohn of Leyden , His actions and end . 12 , &c. C. CAlvin's reproofe of Servetus . 54. Godly and loyal Citizens hate usurpation . 18. Conventicles usually the nurseries of Tumults . 13 ▪ D. THe Divell an enemy of peace . 9. E. A Bad Example soon followed . 18. F. FAmine the co●su●●●tion of all misery . 25. its character , &c. 26. G. DAvid George , an Anabaptist , his character , doctrine , actions , and death . 40 , &c. H. HEeresie , a c●●ching , or mad disease . ●3 . Hereticks their usual pretence , 2. the end that they propose to themselves in opposing the Ministry and Magistracy , 2. they are restless , 3. their cruelty , 19. they are inconstant in their opinions , 34. they allow not of the Scriptures . 78. Herma●nus Sutor , or Herman the Cobler , his blasphemies , opinions and ●nd . 〈◊〉 , &c. Lo●owick H●tzer a famous ●eretick , 65 , &c. his end . 67. Melchior Hofman , an Anabaptist , 6● . pined himself to death . 69. Balthazar Hubmor an Anabaptist ; ●0 , &c. he and his wife burned , 62. Iohn Hut an Anabaptist , 63 , &c. I. IOhn of Leyden , vide Buckhold . An Item to the Hot : spurs of our times . 66. K. BBernard Knipperdoling , 16. L. THe learned to be consulted with , in detection of Sectaries and Hereticks . 45. Loyalty not alwayes successeful . 19. Luther's advice to the Senate concerning M●ntzer . 4. M. MAgistrates seduced , most umincus . 5 A pattern for good Magistrates . 44. Mahomet characterized , 58 , &c. his Iron Tomb , 59. Iohn Mathio● a Baker at Harlem , his actions and end ▪ 8 , &c. Moneys & preferments , the usual baits of sedition . 25. Thomas Muntzer , His Opinions , Actions , and end : 1 , &c. N. HEnry Nicholas Father of the Family of Love , he i● against Infant B●●tisme , his blasphemy , an● divellish Logick . 77 , &c. O. OECOLAMPADIVS puts Hetzers Emissaries to their shifts . 66. P. AN ill President soon followed . 5. Pretenders to Religion , prove usually the distu●bers thereof . 9. R. A Good Resolution . 44. 48 Melchior Rinck , an Anabaptist . 71 , &c. his disciple Thomas Sc●cker cut off his brothers head . 72. S. SEctaries like tinder , are soon on fire , 3. their usual pretence to raise sedition . ibid. Sedition goes not alwayes unpunished . 21. Michael Servetus an Anabaptist , his blasphemous opinions and end . 51 , &c. Snc●esse in bad enterprises , causes evil men to rejoyce . 31. T. THeodorus Sartor , or Theodor the Botcher , an Adamite , his blasphemy Actions , and End. 37. &c. Iohn Tuysentschreuer , an abertor of Iohn Bu●●hold , 19 , &c. his seditious Sermon . 21. V. VIce corrects sin . 35. FINIS . Notes, typically marginal, from the original text Notes for div A57667-e4800 ASIA , the religions thereof Ordination in the beginning of the World. Churches . Groves and high places condemned in Scripture . Buildings first erected for divine service . Set day of worship . Sacrifices . Iewes , their Church government from the beginning till their destruction . Vnder Moses . Priests among the Iewes . Levites among the Iewes . Difference of the high Priest from other Priests . Church go●●●ment after Moses . Vnder David and Solomon . After Solomon . Church government among the ten Tribes . Solomons Temple , and the outward splendor of the Iews Religion . What represented by Solomons Temple and Vtensils thereof . Office of the Levites . Prophets . Scribes . Pharisees . Nazarites : Rechabites . Essenes . Sadduces . Samaritans . Iews , their ancient observation of their Sabbath . Their observation of their Passeover . Their feast of Pentecost . Their feast of Tabernacles . Their new Moons . Their feast of Trumpets . Their feast of Expiation . Iews their Sabbatical year . Their Iubilee . Their excommunications of old . Iews , how instructed by God of old . Their maintenance or allowence to their Priests and Levites . Church government in , and after the captivity of Babylon . Iews their Church government at this day . Jews their manner of prayer . Their times of prayer . Iews hear the Law three times a week . Their ceremonies about the book of the Law. Their manner of observing the Sabbath . Modern Iewes , how they keep theis Passover . Their manner of eating the Paschal Lamb. Their Modern Ceremonies are Rabbinical . Observations concerning the Iews at this day . Iews , whether to be permitted to live among Christians . Whether to be permitted amongst Christians to exercise their own Religion . Wherein Christians are not to communicate with Iews . Iews spend eight days in their Easter s●lemnities . Their Pentecost . Their feast of Tabernacles . Their new Moons . Fast in August . Their solemnities in beginning the new year . Their preparation for morning prayer . Their feast of Reconciliation , and Ceremonies therein . Their Rites after the Law is read over . Church Offices sold among the Iews . Their feast of Dedication . Their feast of Purim . Their fasts . Their Marriages . Their Bills of Divorce . Their separation of the wife from the deceased Husbands brother . Their circumcision and Rites thereof . How they redeem their first born . Their duty to the sick . Their Ceremonies about the dead . Notes for div A57667-e14510 Babylonians , their ancient Religion . The making , worshipping of Images , and bringing in Idolatry . The Gentiles Idols were dead men . Hierapolis , the Religion thereof . Gods of the Syrians . Phoe●icians , Their Religion and Discipline . Arabians , thei● Religion and Discipline . Persians , their ancient Religion . Scythians , their old Religion . Tartars , their old Religion . Pagans , their knowledge of the Creation . Tartars , their diversities of Religion . Religions of the Northern countries neer the Pole. Three wayes whereby Satan deludes men by false miracles . The fear of Satans stratagems ( though illusions ) whence it proceeds . Our duty respecting the many stratagems and illusions of Satan . Chinois their Religion Indians their Ancient religion Siam its religion . Pegu , its Religion . Bengala , and its Religion . Magor , and its Religion . Cambaia and its religion . Goa the religion thereof . Malabar its religion . Pagans ( though Idolatrous ) believe the immortality of the soule . Narsinga and Bisnagar its Religion . Japon its religion . Philippinae , their religions . Sumatra and Zeilan their Religions . Egyptians , their ancient Religion . Egyptian Idolatry , continuance thereof . Egypt its modern religions . Notes for div A57667-e21900 Africans , their Religion . Fez , the Religion and Church discipline thereof . Their times of prayer . Morocco , its Religion . Guinea , its Religion . Aethiopians of Africa , their ancient Religion . Their Religion at this day . The lower Aethiopians , their Religion . Angola its Religion . Congo , its religion . The Religion its Northern Neighbours . African Islands , their religions . America , the Religion thereof . Virginia , its Religion . Florida , its Religion . Religions of the nations by west Virginia , and Florida . New Spain , it● Religion . Idolaters , their cruelty and cost in their barbarous sacrifices . Persius , his notable saying . Mexico its Priests and Sacrifices . Americans acknowledge a Supreme God , a Trinity , the immortality of souls , a life after this , and have some tradition of Noahs flood . New Spain , its festival days . Jucatan , its religion , and parts adjoyning . Southern America , the Religion thereof . Paria , Guiana , and Debaiba , their Religions . Brasil , its Religion ▪ Peru , its Religion . Peruviant , their Festival days . Peruvians their Belief of the departed souls . Americans , their superstitious feare aud Tyranny thereof . Hispaniola , its Religion . Idolatry further condemned . Notes for div A57667-e26740 Europeans , Greekes , and Romans their Religions . Romans , their old Religion . See Alexan● . ab Alexandro , Plutarch , Pli● ▪ Cicero , Gel●● ▪ Fenestella , L●tus . Their chief Festivals . See Plutarch , Alex. ab Alexandro , Ioseph Scaliger , Rosinus , and others . Their chiefgods . But one God acknow●edged by the wiser sort of Gentiles . Of these , see Augustine in the City of God , Lactantius , Cicero , Plutarch , Rosinus , and others . Their Priests . Of these see● the aforenamed Authors . Romans , their Sacrifices . Of these particulars , see Servius on Virgil , Rosinus , Alex●● ab Alex. and the Latine Poets . Their marriage Rites . See Sc●liger de re Poetica , Alex. ab Alex. Rosinus , Servius , Del-Rio . in Senecam , &c. Their Funeral Rites . Of these and other customs see Virgil. and Servius on him ; Kirchmannus , also Rosinus , Rhodiginus , Alex. ab Alex. Gyraldus , and others . Burial of the dead , an act of justice and mercy . Aen. l. 9. Aen. lib. 10. Greeks and Gentiles their Religion and gods . See the Greek Poets and their Interpreters . Of these see the Greek and Latine Poets . Greeks , their gods , how worshipped and painted . See Pausanias , Capella , Boccatins , &c. See Cartarius , Martianus Capella , Scaliger , Spondanus , &c. But see the Mytbologists , and what we have written in Mystag . Poetice . Moon , how worshipped . Earth , and fire , how worshipped . See the Mythologists . Sea , how worshipped . Of all these we have spoken fully in Mystagogo poetico . Death , how worshipped . Of these things see more in Mystag . Poetic . Greeks , their Sacrificing . See Suidas , Eustathius , Rhodiginus , Athenaeus , &c. Their Priests and Temples . But of the●● passages 〈◊〉 the 〈◊〉 on Aristoph●● Suidas , 〈◊〉 Virgil , Cerda on Tertullian , Rhodiginus . Turne●us , and others . Notes for div A57667-e35900 Germans , Gauls , and Brittains , their Religions . See Tacitus , Cesars Commentaries , Camden , and others : Old Saxons worshipped their gods under divers shapes and forms . Danes , Swedes , Moscovites and their neighbours their Religions . See Saxo Grammaticus , Cranzius on Vandalia , Olaus , Guaguin , and other Historians . Scythians , Getes , Thracians , Cymbrians , Goths , &c : their Religions . See Olaus Magnus , Saxo , Guaguinus , Io●annes Mag●●s , Aventinus , &c. Lithuanians , Polonians , Hungarians , &c. Their Religions . See Olaus , Munster in his Geography , and others . Gods of the Gentils . Of these see Austin , Lactantius , Tertullian , Plutarch , Arnobius , Eusebius , &c. How Ranked and Armed . Of these see the Poets and their Commentators . Their Chariots how drawn . In Myst. Poet. In what peculiar places worshipped . Greeks ; their chiefe Festivals . Of these see Suidas , Athenaeus , Rhodiginus , Gyraldus , Hesychius , ●ertullian , Austin , Plutarch , Iu● ▪ Pollux , the Scholiast of Aristophanes , Meursius , and others : Notes for div A57667-e41790 Mahumetans , their Religion . See Lanicerus , and others . Their Law. Their opinions . Mahomet , not that great Antichrist spoken of by Saint Paul , and Saint John. Their Sects . See Borrius , Lanicerus , Knolles , Camerarius , Iovius , &c. Mahumetans , their religious orders . See Menavino , Nicholaus Nicholai , Septemcastrensis , &c. See Georgiovitz , Septemcastrensis , Busbequius , and others . Their secular Priests . See Cuspinian , Knolles , &c. Their devotion See Georgiovitz , Knolles , Purcha● &c. Their Pilgrimage to Mecca . See Vertoman , Lanicerus , and others . Their Circumcision . See Georgiovitz and others . Their Rites about the sick and dead . See Menavino , Bellonius , &c. Their Superstition how far spread . Mahumetanism , of what continuance . Notes for div A57667-e45130 Christianity , its beginning . Yeelds to Mahumetanism . Religion , by what Engines battered . Hereticks and Heresies , namely Simon Magus . Menander , Saturninus , Basilides . See Austin , Irenaeus , and Epiphanius , upon this subject , in their Books they wrote against Heresies . Trinity denied by Simon Magus and his Scholars , with others besides Iewes and Mahumetans , and why . See Irenaeus , Austin , Theodoret , Tertullian , Epiphanius , &c. Nicholatians : Gnosticks . See Irenaeus , Tertullian , Austin , Theodoret , &c. Carpocrates . See the authors above named , Eusebius also , and Clemens Alexandrinus . Cerinthus . Ebionites . Nazarites . See Epiphanius , Eusebius , Austin , &c. Valentinians : Secundians . Ptolomeans . See Irenaeus , Epiphanius , Austin , with his Commentator Danaeus , &c. Marcites . Colarbasians . Heracleonites . See Tertullian , Itenaeus , Epiphanius , Austin , &c. Ophites . Cainites . Sethites ▪ See the above named Auth●●s . Archonticks . Ascothypta● See Austin , Theodoret , Isidorus , &c. Cerdon . Marcion . See Epiphanius , Eusebius , Austin , Theodoret , &c. Apelles . Tatianus . See Irenaeus , Tertullian , Eusebius , Austin , Theodoret , Epiphanius , &c. Cataphrygians . See Epiphanius , Eusebius , Austin Theodoret , Isidor , &c. Pepuzians . Quintilians . Artotyrites . See Epiphanius , Austin , Theodoret . Quartadecimani . Alogiani . See Epiphanius , Austin , Theadoret , Is●dor , &c. Adamians . El●●sians . Theodotians . Of these Hereticks see Tertullian , Eusebius , Epiphanius , Austin , Theodoret , &c. Melchisedecians , Bardesanists . Noetians . See the authors already named . Valesians . Cathari . Angelici . Apostolici . See the authors above named . Sabellians . Originians . Origenists . See Eusebius , Epiphanius , Austin , Theodoret , &c. Samosatenians . Photinians . See the forenamed Authors . Manichees . Of these see Clem. Alexandrinus , Epiphanius , Theodoret , and Austin , who had been himselfe a Manichee . Hierachites . Meletians . Arrians . See Epiphanius , Austin , Eusebius , Ruffinus , Socrates , and Theodoret , in their Histories : Audian● . Semi-arrians . Macedonian● . See Socrates , Sozomen , Theodoret , Isidor , Austin , Epiphanius , &c. Aerians . Aetians Eunomians . Apollinarists . See the Authors above named . Antidicomarianites . Messalians . Me●angismonits See Philaster , Austin , Damascen , Theodoret , &c. Hermians . Proclianites . Patricians . See Austin , Isidor , Gratian , and others . Ascitae . Pattalorinchitae Aquarii . Coluthiani . See Philaste● . Austin , Theodoret , Isider , &c. Floriani . Aeternales . Nudipedales . See Philaster , Austin , &c. Donatists . Priscillianifts . Rhetorians . Feri . See Philaster , Austin , Isidor , &c. Theopaschitae . Tritheitae . Aquei . Melitonii : Ophei . Tertullii . Li●eratores● Nativitarii . Of which see Philaster , Austin Isidor , &c. Luciferians . Iovinianists . Arabieks . See the above named ; authors , and 〈◊〉 against 〈◊〉 . Collyridians . Paterniani . Tertullianists Abelonitae . Of which see Austin . Pelagians . Praedestinati . Timotheans . Of the Timotheans see Pet. Lombard , Evagrius , and Nicephorus . Nestorians . Eutychians , and their spawn ▪ Notes for div A57667-e58440 Hereticks of the seventh Century . See Damascen , Nicephorus . Sanders , Baronius , &c. Hereticks of the eighth Century . See Sanderus , Ba●onius , Gua●terus , &c. Hereticks of the ninth and tenth Centuries . See the above named Authors . Hereticks of the eleventh and twelfth Centuries . See Baronius ; Genebrard , Sanderus , Gualterus , &c. Albigenses , and their opinions . See Baronius , Sanderus , Bellarmin , Viegas , and the Authors above named . Hereticks of the thirteenth Century . See the above named Authors . Hereticks of the fourteenth Century . See the above named Authors . Wickliffes opinions . See Florimundus Raymundus of the Original of Heresies , Genebrard , Bellarmine , Prateolus , Gregory de Valentia , and others , Opinions and Heresies , of the fiftieenth Century . Iohn Hus. Hierom of Prague . Hussites . See the above named Autho●s . Opinions of the si●teenth Centurie . Luther his opinions . Anabaptist● . Of these see the above named Author , and besides , P●ntanus , Bullinger , Sleidan , Osian●der , and others . Anabaptists of Moravia . Of these see Florimundus Raymundus de origine Haeres . Sects sprung out of Lutheranisme . See Prateolus , Sanderus , Genebrard , Coch●aeus , Gualterus , &c. Calvins Doctrine . See Calvins own works , Beza , and others that have followed Calvins Tenets . Of these see Prateolus , Genebrard , Raymundus , Sanderus , Gualterus , and others . Christian Religion pestered with diversity of opinions . Notes for div A57667-e63370 Eremites or Anchorites . See Hierom in the life of Paul and Anthony , and in his Chronicle . See also Marcellus ▪ Sozomen , Sabellicus , in their histories , and others . Eremites , their first manner of living . See Hierom , Sozomen , Ni●● pherus , and others describing their lives : And Athanasius 〈◊〉 the life of Anthony , if that Book be genuine . Their too great rigour . They that wil read the superstious sufferings of these men above named , and of others , let them look in Sozomen , Theodoret , Socrates , Nicephorus , Evagrius , &c. Sociable life preferred to the solitary : Monks , who were the first . See Sozomen , Nicephorus and Vincentius in his Spec. hist. Monks of Saint Basil and their rules . Saint Hierom. Monks of S. Hierom. See Sabellicus , Polydor Virgil , Baronius , Erasmus on the life of Saint Hierom , and in his Antidote to Rusticus the Monk. Monks of S. Austin . With him see Sabellicus , Pol. Virgil , Crant●ius , Balaeus , Alph●nsu● , Alvarez de Guevarra , &c. Monks of S. Austin are not to beg . Austins girdle Monks , their first institutions and Exercises . See Cassianus● Hierom , Erasmus , Vadianus , &c. Why they cut their haire and beard . Con , Agath , can . 11 : Tolet. 3. can . 12. See Platina , Balaeus , Pol , Virgil , Bellarmin , and others . Their shaving whence it came . Lev. 19 : Isa. 7. 20. and 15. 2. Ier. 48. 3●● See Hadrian Iunius , Pol. Virgil , Hospinian , Schedius , Bellarmine , &c. Nuns in the Primitive times . They that will read more fully what is written of the Primitive Nuns , let the● ▪ read Basil , Athanasius , Cyprian , Hier●in Austin , &c. who have written largly of this subject . Monks , in what account at Rome at this day . See Erasmus , Polyd. Virgil , Hospinia● , Baronius , Bellarmine , &c. How consecrated anciently . Nunns , how consecrated anciently . See Ambrose , Tertussian , Hierom , Austin , and Di●nysius the Areopagite , in his Hierarchie , if that book be his . Benedicti●● Monks . See Antoninus , Sabellicus , Bruschius of the German Monasteries , Baleus in his Centuries , &c. Benedictines , Authors of other Orders . Of these passages see Platina , Francus in his Chronicles , Sabellicus , Volaterran , Trithemius , &c. Benedictines , their rules prescribed by Saint Benet . These rules are set down at large 〈◊〉 Hospinian , out of Gregory , and contracted by Isidor Hispalensis . Their habit and Dyet . Of the Benedictines habit and dyet see more ●n Polyd. Virgil , Hospi●ian , Sabellicus , Antoninus , Turre-cremata , &c. Rules prescribed to the Monks by the Council of Aix . Monks of Cassinum . These Rites , besides their Ceremonies about the dead , are Recorded by Thedomarus , the twelfth Abbot of that Monastery , & out of him set down by Hospinian de Orig. Monachatus . Abbots , how Elected . Of these passages see Bruschius in his German Monasteries ; Baleaus in his Centuries ; Hospinian , and others . Nuns of S. Bennets order , and their Rules . Of these things see Gregory , and the Councels , chiefly of Tours , Forojulium , the sixt of Constantinople , of Paris , under Ludovicus and Lotharius , &c. Monasteries , and their Laws . Fraternities . Notes for div A57667-e71460 Monks , or Cluniacenses . Of them see Bernard , and Peter Cluniacensis , Sabellicus , Antoninus , Cassander , &c. Monks , or Camaldulenses . Monks of the Shadowy Valley . See Surius de vitis Sanctorum , Volaterran , Pol. Virgil , Antoninus , Sabellicus , &c. Monks , or Sylvestrini . Monks , or Grandimontenses . Carthusians . See Balaus , Surius , Panuinius in his Chronicles , Genebrard , Antoninus , Pol. Virgil , Vincentius , &c. S. Anthonies Monks of Vienna . Monks , or Ci●●ertians . Monks , or Bernardines . Monks , or Humiliati . Of these orders see Polydor , Sabellicus , Antoninus , V●laterran , Balaeus , Trithemius , Crantzius , and others . Monks , or Praemonstratenses . See Balaeus , Capgrave , and Scrope in Chron. Matthaeus Paris ▪ Cranizius , Trithemius , Sigiberts Continuator , &c. Monks , or Cruciferi . Monks , or Crucigeri . Monks , or Hospitalarii . Monks , or Trinitarians . Monks , or Bethlemits . See Balaeus , Polydor , Sabellicus , Volaterranus , Panuinius , Genebard , Mat. Westminster , &c. Knights , Hospitalers of Saint Iohn . Knights Hospitalers of Rhodes . Knights of Malta . See Crantzius , Polydor , Iacobus de Vitriaco in his history of Ierusalem , Volaterran , Aemilius the French Historian , Hospinian , &c. Templar● . See Matthaus Paris , Antoninus , Volaterran , Sabellicus , Pol. Virgil , Peucerus , Crantzius , Balaeus , Hospinian , P. Aemilius , &c. Teutonicks or Marians , and their instalment . See Polidor , Crantzius , Funccius , Trithemius , P. Aemilius , Peucerus , Sleidan●● , Vrspergensis , Sebastian Frank , Hospinian , &c. Knights of S. Lazarus . Of Calatrava . Of Saint Iames. Divers orders of Knight-hood . Who would see more of the Religious Orders of Knight-hood , may read Sebastian Frank in his Chronnicle , Panuinius in his Appendix to Platina , and in his Chronicle , Polydor , Hospinian , and others . Friers Meendicants . Monks , or Augustinians . Eremites of S. Austin . Monks of S. Austin . See Alphonsus Alvares Guerrera , and Hospinian out of him . See also Polydor , Antoninus , Sebastian Frank , Sabellicus , Volaterranus , Balaeus , &c. Monks , or Carmelites . Of these passages see Balaeus , Sabellicus , Mantuan Eclog. 10. Scrope , Vincentius , in Specal . Hist. Polyd. &c. Monks or D●minicans . Friers Pradicants . Of these passages see Mat. Paris , Antoninus , Vincentius in Speculo Hist. Sabellicus , Florentius , Crantzius , Theodoricus de Apoleia in vita Dominici , Surius , de vit . Sanct. Frank in Chron. &c. Franciscans . Who would know more fully these passages , let him read Bonaventure in the life of Saint Francis , Antoninus , Sebast. Frank , Trithemius in Chron. Balaeus , M● Paris , Vincentius , &c. Monks , or Franciscans their habit , Schisms , Families , Rules & Priviledges . Friers Minorites . Poverty , threefold . Of these things see the Authors above named . Knight of the the holy Sepulchre . Gladiators . See Crantzius L. 7. Funccius L. 10. Munster in his Geography , Balaeus Cent. 4. &c. Of Saint Mary of Redemption . Of Montesia . Monks of Vallis Scholarium . Monks , or Saint Marks Canons Regular . See Panuiuius in his Chronicle , and Genebrard . See also Volaterran L. 21. Balaeus , Polydor , Hospinian , and others . Nuns of Saint Clara. Eremites of Saint Paul in Hungary . Monks or Boni Homines . See Polydor , both in his History , and in his Inventions , Frank in his Chronicles , Balaeus in his Appendix , Antoninus in his Titles , &c. Monks or Saint Maries servants . Monks or Caelestini . Monks or Iesuati . See Frank in Chorn. Sabelli●us , Enne . 9. Crantzins L. 9. Volaterranus L. 21. Polydor L. 7. Surius Tom. 3. De Vit. Sanct &c. Monks and Nuns of Saint Brigets order . See Antoninus , Balaeus , Nauclerus , Trithemius , Crantzius , &c. Saint Katherine of Senae . Nuns of Saint Katharine . Monks of Saint Iustina . See Frank in Chron. Polyd. Virg. Hospinian , Antoninus , Franc. Modius , &c , Eremites of S. Hierom. Canons of Saint Saviour . Albati . Fratricelli . Turlupini . Monks of Mount Olivet . See Frank , Sabellicus , and the other Authors already named . Canons Regular of Saint George . Mendicants of Saint Hierom. Canons of Lateran . Monks of the order of the Holy Ghost . Of Saint Ambrose ad Nemus . Monks or Minimi of Iesu Maria. See Surius Tom. 2. de vit . Sanct. with the other Authors already named . Knights of the Annunciation . Of St. Maurice , Of the Golden Fleece . Of the Moon . Of St. Michael . Of Saint Stephen . Of the Holy Spirit . Notes for div A57667-e84650 Order of poor Pilgrims . Of Indians . Of Divine love or Theatini . Paulini . See Hospini●n , Franc. Modius , Nauclerus , and others . Of Iesuites : Ignatius Loyola . See Christianus Franken in Colloq . Iesuit . Surius , Hospinian , &c. Iesuites , their rules . Of these passages see the Iesuites rules printed together in one Book at Lyons , Anno 1607. Iesuites , their constitutions and rules for Provincials . Of these passages see more fully in the forenamed Book . Iesuits , their rules for Provosts . Their rules for Rectors of Colledges and the Examiner . Their rules for Masters of the Novices . Their Counsellors rules . Of these things see the Iesuits book afore named . Their rules for Travellers . Their Minister or Controllers rules . Admonitor his rules . Overseer of the Church , his rules . Priests their rules . Preachers , their rules . Generals Proctor , his Rules . Readers , their rules . Infirmarius . Librarii . Priviledges granted by divers Popes to the Iesuites . Of all their priviledges see the Popes Bulls and Apostolical Letters , printed at Rome by their Superiors leave , in the Iesuites Colledge Anno 1568. Franciscans , subdivided into divers Orders . Observantes . Ambrosiani , Capellani . Cellarii . Clavigeri . Cruciferi . For●●cifer● ; Hospitalarii , Of which see Seb. Frank in Chron. Franc. Modius , Heuterus de reb . Burgaund . Hospinian , &c. Abbots , how consecrated . See Alber●u● Castellanus in Pontificali , and Hospinian out of him . Knights of the Gennet . Of the Crown Royall . Of the Star● : Of the Broome Flower . Of the Ship. Of S. Michael . Of the Holy Ghost . Of Christian Charity . Of Saint Lazarus . Of the Virgin Mary in Mount Carmel . Of Orleance or Porcupine . Of the Golden Shield . Of the Thistle . Of Anjou . Of Saint Magdalen . Of Britaigne or Hermine . They that would see these orders described at large , let them read the History of Andrew Favine , Parisian , and Advocate in the Court of Parliament . Of the Golden Fleece . Of the Garter . Of the Bath . Of Saint Andrew , or the Thistle . Of the Lilly , or of Navarre . Of Saint Iames of the Sword. Of Saint Iulian , or the Pear-tree , or Alcan●rara . Of Calatravs . Of the Band or Red Scarffe . Of the Dove . Knights of S. Saviour of Montreal . Of Montesia . Of the Looking Glasse . Of Iesus Christ. Of D. Avis . See Favine , &c. Of the Dragon . Of S. George . Of the White Eagle . Of the Elephant . Of the Swan . Of the Sword-Bearers . Of Saint Gall. See the Histories of these places . Divers orders of Knights at Rome . Knights of Venice . Of Genoa . Of Savoy . Of Florence . Of Mantua . See the above named authors . Knight-hood i● the East . Notes for div A57667-e93080 Anabaptists , their opinions and names . Of these Alstedius in his History of Anabaptists , and Bullinger in his first Book against them ; have made a collection , and Mr. Pagit out of them . Brownists , their Kinds and Tenets . Familists , their Heresies . As may be seen in Dr. Denisons white Wolfe . Mr. Knewstub in the Familists Confession , Mr. Iessop , and others . Adamites . Antinomians . See also Gataker in his Preface , Edwards in his Gangreen , Pagit , and others . Socinians , their Tenets . He that would see these opinions at large , let him read Socinus himself , Crellius , Lubbertus , the R●covian Catechism , Volke●ius , Ostorodius , and others . Arminians , their Tenets . The Church of Arnhem , and the Millenaries their opinions . Of these opinions , see the forenamed Authors . The grounds upon which they build Christs temporall Kingdome here on earth for a thousand years . The vanity of the Millenaries opinion . Sects of this Age. Seekers or Expe●●ers . Theauran Iohn his opinions . Iohn Reeve and Lodowick Muggleton their opinions . Quakers , or as some call them Shakers their opinions . Other opinions of the Quakers . See what hath been written against them by Sa. Robert Eaton , Sherlock and others . Wherein the absurdities and impieties of their Opinions consist ? Ranters , their character , and opinions . Independents their Tenets . Of the Independents Tenets , see the Antidote against Independencie , Baylies disswasives Edwards , Paget , and others . Independents of New - England their Tenets . Of these opinions , see Baylies disswasive , Edwards his Gangrena , &c. The grounds whereupon the Independents forsake our Churches . The grounds whereupon the Independents and Anabaptists , allow Lay men to proach without call or ordination . Presbytery the Doctrine and Tenets thereof Presbyters their Office. Apostles and their Office. Deacons and their Office. Presbyters , their Office. Bishops . Deacons and their Office. Ministerial calling . Elders . Bishops . Episcopacy what among the Presbyterians . Church how to be governed . Magistrates Office different from the Church-Governours . Church-Governours . Church government alterable . Episcopacy how different from Presbytery . Magistrates office . Presbyters among the Iews . Ministers called Presbyters . How to be elected . Presbytery their power to excommunicate . Excommunicate persons their condition The prophets , Pharisees , &c. could not excommunicate . Why Christ did not excommunicate Iudas . Excommunication and excommunicate persons considered . Divers erroneous opinions which have been lately revived or hatched , since the fall of our Church-government . Church of England depl●red . Notes for div A57667-e107320 Church of Rome different from other Churches about the Scriptures . See Bellarmin , Eckius , Pighius , and the other writers of controversies in the Romane Church . Romane Church different from others about Predestination . Gods Image , and Sinne. See the above named Authors , and the Catechism of the Councel of Trent . Romanists differ about the Law of God , Christ , Faith , Iustification , and good works . See the Catechism of Trent , with Bellarmin , and the other writers of controversies . Differ about Pennance , Fasting , Prayers , and Almes . See the authors above named . Differ from others about the Sacrament . See the former authors . Ceremonies used in the five controverted Sacraments . See besides the above named authors Eckius in his homilie upon this subject . Roman Church differeth from others about the Saints in Heaven . Of these passages see Thomas in his summes , Gregory , de Valentia , Bellaranine , and the others above named . Church of Rome , their doctrine concerning the Church . See the above named authors . Romanists differ about Councils , Monks , Magistrates and Purgatory . Who would see more at lenght the Doctrines of the Church of Rome , let him read the above named authors ; and withall Baronius , Bonaventura , P. Lombard , Canus , Canisius , Cassander , Alphensus de Castro , Coccius , Genebrard , Gerson , Gretzerus , Suarez , Turrianus , Vasquez , Hugo de S. Victore , and others . The outward worship of the Roman Church , and first part of their Masse . Acholyths , their offices . Of these particulars see Stephanus Durantus de ritibus Ecclesiae , Gul. Durandus his rationale , Alcuinus de divinis officiis , Innocent . 3. de myster . Missae , Hugo de Sanct. Victore de offic . Eccles. & in specul ▪ Ecclesiae , Berno de offic . missae , and divers others . Romanists their manner of dedicating of Churches . What observable thereupon : But of this subject concerning dedication , read Durandus & Durantus , Turrecremata , Hostiensis , Hugo de S. Victore de Sacram. Hospinian , Raibanus , Ivo , &c. Their consecration of Altars , &c. See the former Authors . The degrees of Ecclesiastical persons in the Church of Rome . Their sacred orders . Of these passages see Innocent . 3. l. I. Myst. Missae , c. 58. Stephan . Eduensis de sacr . altari● . c. 10. Amalar. Fortunat . l. 6. de Eccles. offic . c. 19. l. 2. & l. 3. Rab. Maurus l. I. de instit .. cler . c. 18. Alcuin de divin . offic . Alexand . de Ales Part 4. Quest. 26. Hugo de S. Victore l. 2. de sacram . Part 4. Besides the Councils of Rhemes , of Lateran , of Braccara , and divers others . See also Guliel . Durand . l. 2. c. 10. Office of the Bishop . What colours held sacred . See Durands Rationale , L. 3. c. 18. The other parts of the Masse . Of these and other Ceremonies see the above named Authors , and Gabriel Biel decanone Missae . Other parts of their worship . See Durandus and Durantus . Days Festivall in the Church of Rome . Festival days of Christ. Of these and other Ceremonies , see the afore named Authors . See the authors above named . Their canonical hours of prayer , and observati●ns thereupon . Of these hours Cassianus speaketh , Rabanus Maurns , Isidor , Amalarius , Fortunatus Rupertus Tuitiens . &c. See Gabriel , Biel in can . missae . Navarr . de orat . et hor. can . Durandus in rationali . Durantus de ritibus Ecclesiae &c. Their Processions and observations thereon . Of these things see the forenamed writers . Festival days of the Saints . But of these passages see the Roman Martyrology , Baronius , Surius , Durandus , Fasti Mariae , Lippelous , &c. Their ornaments and utensils used in Churches dedicate to Christ and the Saints . See Innocent 3. L. 2 de myst . missae . Rab. Maurus de instit . eleric . Amalar. Fortunat . de eccles . officiis . Isidor de eccles . officiis . Alcuin . de celeb . missae D●●antus &c. Of these and many more See Durandus in his Rationale , and the other writers above named . Their office performed to the dead . Notes for div A57667-e115380 Gre●k Religion at this day . See the Councel of Florence , Boterus , Chytraeus , Brerewood , Ieremy , Patriarch of Constantinople in resp . ●d German . Possevin . de reb . Mosc●v . &c. Greeks , their Church dignities and discipline at this day . See the above named Authors , and the Letters of Stephen Gerlochius to Crusius , An. 1575. Moscovites , their Religion and discip●in . See the above named Authors , and withall the History of Russia , by G. Fletcher , Possevin . de reb . Moscov . Sigism . de Moscovia , Guaguin descrip . Moscov . &c. Monks and Nuns in Muscovia . See the above named Authors . Moscovites , their Church service . See the 〈◊〉 of Russia . Their Sacraments . See the above named Histories . Their Doctrine and Ceremonies . See Fletcher , Boterus , Les Estats du Monde , and other relations of Moscovia . Their Marriages . Their funerals . See the above named writers . Armenians , their Religion . See Baronius , Borerus , Chytraeus , Boemus , Vitriacus his Oriental History ; the Armenian Confession , &c. Melchites . Georgians . Mengrelians . Circassians . See Bellonius his observations , Boterus , Chytraeus de stat . Eccles. Thomas ● Iesu. Brerewood , Prateolus de Sectis , &c. Nestorians . Indians , their Religion at this day . Iacobites . In Bibliotheca Fatrum , Baronius , &c. See the above named Authors . Maronites , their Religion . See the above named Authors , and withal Possevin ▪ apparat . sacr . Thomas a Iesu. de conver . Gent. Vitriacus Histor. Orient . Tyrius de bello sa●ra . &c. Cophti of Egypt . See the above named Authors , with Bar●nius , and Thevets Cosmography of the Levant . c. 48. Abyssins , their Religion . Protestant Church , its agreement with , and dissent from other Christian Churches . Notes for div A57667-e119600 Religion , the ground of government and greatnesse . The Foundation of all Common-wealths . Religion , most requisite in Princes and Governers , they should be carefull of it . But one Religion to be allowed publickly ▪ Different Religions how and when to be tolerated . Princes must not dissemble in Religion . Dissimulation in Religion rejected . False religions why blessed , and the contemners punished . Ceremonies in Religion . Mixed Religions . Idolatry condemned . Gentiles , worshipped the Sun , under divers names and shapes . Their Religion most consonant to natural reason . Sun , the Gentiles chief and onely God. Apollo , the Sun. Mars , the Sun Adonis , the sun . Atys , the sun . Priapius , the sunne . Liber , the sun . Apis , the sun . Moloch , the sun Abraxas , the sun . Mithra , the sun Iupiter , the sun Mercury , the sun . Bel , &c. the sun . Belenus , the sun Hercules , the same with the sun . Pan , the sun . Polyphemus , the sun . Endymion , the sun . Ianus , the sun . Minerva , the sun . Pallas , the sun . Vulcan , the sun Nemesis , the sun . Tithonus , the sun , Venus , the sun . Moon , the same Luminary with the sun Moon , her properties . Pluto , the sun . Prosepina , the sun . Charon , the sun Cerberus , the sun . Gentiles , acknowledge but one Deity . Gentiles , their superstitious fear . Gentiles , their Deities under divers names . Gentiles acknowledged one God. Gentiles acknowledged● Trinity . Superstitious Sun-worship . colours of the Sun worn . Sun , how painted and worshipped by the Northern Nations . Religion how supported . Priests their dignity and necessity . Dignity of Priests among the Greeks . Dignity of Priests among the Romans , &c. Religion which is best . Christianity , its excellency . Christian 〈◊〉 urged . Notes for div A57667-e141090 ANNO 1521. 1522. Hereticks their usual pretence . Muntzer a quick Schollar in a bad ●chool . His doctrine spreads . His aimes high . The end that hereti●ks propound to themselves , in opposing the Ministry and Magistracy . His affirmations destructive . Anabaptists their leading principle . Seldom rest there , but grow worse and worse . Sectaries like tinder , are soon on fire . ANNO 1523 ; 1524. An usual pretence to raise sedition . Hereticks rest●lesse . Luther adviseth the Senate to beware of Muntzer , and his opinions . Muntzers large promises to his party , and the common people . Magistrates seduced , most ominous . Muntzer endeavours to set up himself , pretending to restore the Kingdom of Christ. An ill president soon followed . The Landgrave raiseth a war , and fighteth Muntzer and his party . Muntzers delusive animation of his followers . Their overthrow . Muntzers escape . Is found out , but dissembles himself . Muntzer taken , yet obstinate . The Landgrave convinceth him by Scripture . Muntzer when racked , laugheth , but afterward relenteth . His last words . Is deservedly beheaded . Notes for div A57667-e142520 ANNO 1532. Pretenders to Religion , prove usually the disturbers thereof . The devill an enemy of peace . John Mathias a Baker at Harlem . His lechery notrrious . At Amsterdam he professeth himself a Doctor and a Preacher ▪ A murtherous opinion . John Mathias repaires to Munster . His severe edicts . He becomes a malicious executioner of Hubert Trutiling , for not siding with him . His desperate end . Notes for div A57667-e143260 John Buckhold his character , His disputing and contention with the Ecclesiasticks concerning P●dobaptisme ▪ Conventicles usually the nurseries of Tumults . ANNO 1533. &c. Anabaptists their bold attempt . Notes for div A57667-e143870 Anabaptists where Masters , most insolent . John Buckhold successor of John Mathias ▪ He comforts the people with a pretended to ▪ vel●tion ▪ He makes Knipperdoling common executioner . About 4000. men lost at the siege of Munster . Buckhold feigneth himself dumb . He assumes the Magistracy . He allowes Polygamy . He takes to himself three wives . A bad example soon followed . Godly and loyal citizens hate usurpation . Loyalty not alwayes successefull . Hereticks , their cruelty . ANNO 1534. John Tuysentschreuer an upstart , and a bettor of John Buckhold . Iohn Buckhold confirms his delusive prophecies . He is made King. He appoints officers under him . His sumptuous apparel . His Titles were King of Iustice , King of the new Ierusalem . His T●rone . His Coin and Mot●o thereon . The King , Queen , and Courtiers wait on the people at a Feast . A m●ck Sacrament . A seditious Sermon . Sedition goes not alwayes unpunished . Anabaptists of a levelling principle . Anabaptists as the Devill , pretend Scripture for their base actions . They aime at universall Monarchy . ANNO 1535. Kingly Botcher indeavours to raise commotions abroad ▪ He is happily prevented . Anabaptists , their design upon Amsterdam . They break out in the night time . They are worsted . Famine the consummation of all misery . The King suspects his own safety . His large promises to his Captains , both of moneys and preferments , the usual baites of sedition . He becomes executioner to one of his wives He feigns himself sick , and deludes the people with an expectation of deliverance . Famine , its character , and miseries . He forgets community . John Longstrat his confident betrayes him by strat●gem . The City of Munster unmercifully plundered ▪ The King is brought prisoner before the Bishop . Who ( deservedly ) checks him . His jesting answer and proposall . King of the Anabaptists put 〈◊〉 a Non-plus . ANNO 1536. He is convinced of his offences . H●● deserved , and severe 〈◊〉 Notes for div A57667-e146490 Successe in bad enterprises , causes evill men to rejoyce . Herman the Cobler professed himself a Prophet , &c. He is noted for drunkennesse . His designe to inveigle others . The ceremonies he used in Anabaptisme . Eppo his Host , discovered him and his followers to be cheats . ast; Supposed to be a digger of graves . Hermans wicked blasphemy . Heresie , a catching , or mad disease . Hereticks inconstant in their opinions . Herman blasphemes again . His mothers temerity . The Proverb verified , vice corrects sin . Hermans party are convinced , and fall off from him . One Drewjis of his party handles him rough●y . Charles Lord of Gelderland , &c. with his men surrounds the house where Herman i● . Herman is taken and brought prisoner to Groeninghe●● . He is questioned in his torments . He is hardened . He dieth miserably . Notes for div A57667-e147570 ANNO 1535. Theodorus Sartor an Ad●mite . He affirmes strange things . His blasphemy in forgiving of sins . He burns his cloathes , &c. and causeth his companions to do the like . He and his rabble go●naked through Amsterdam in the dead of night , denouncing their woes , &c. and terrifie the people . They are taken and imprisoned by the Burghers , but continue shamelesse . May the fifth 1535. they are put to death . Some of their last words . Notes for div A57667-e147970 David George the miracle of the Anabaptists . ANNO 1544. At Basil he pretends to have been banished his Countrey for the Gospels sake . With his specious pretences he gains the freedome of the City for him ●nd his . His Character . His riches ▪ He , with his Sect , enact three things . His sonne in Law doubting his new Religion , is by him questioned , and upon his answer excommunicated . His wifes death ▪ He had formerly voted himself immortal , yet Aug. 2. 1556. he died , &c. His death troubled his disciples . A good resolution . A pattern for good Magistrates . The Senates enquiry . Eleven of the Sectaries secured . In such cases the learned to be consulted with . Articles extracted out of the writings of David George . Some of the imprisoned Sectaries acknowledged David George to have been the cause of the tumults in the lower parts of Germany , but disowned his doctrine . An ingenuous confession and resolution . A pious act . A lying report raised . Conditions whereupon the imprisoned are set at liberty . The votes of the renowned Senate . The doctrine of D. G. declared impious . He is declared unworthy of Christian Buriall . And that his body and books should be burned ▪ A fit punishment for perverse Hereticks . Notes for div A57667-e149400 Servetus his converse with Mahumetans and Jewes . He disguiseth his monstrous opinions , with the name of Christian Reformation . The place of his birth . His arrogant Boast . He enveighes against the Deity of Christ. Oecolampadius confutes his blasphemies , & causeth him to be thrust out of the Church of Basil. Servetus held but one person in the Godhead to be worshipped , &c. He held the holy Ghost to be Nature . His horrid blasphemy . He would reconcile the Alcoran to Christian Religion . He declares himself Prince of the Anabaptists . At Geneva , Calvin reproves Servetus . Servetus his obstinacy . ANNO 1553. By the Decree of several Senates he was burned . Notes for div A57667-e150360 Arrianisme , its increase . ANNO 323. The General Council at Nice . ANNO 325 : called as a remedy against Arrianisme , but without success . The Arrians misinterpret that place , Joh. 10. 30 concerning t●he Father and the Sonne . They acknowledged one only God in a Iudaicall sense . They deny the Trinity . Arrius his wretched death , ANNO 336. Notes for div A57667-e150950 ANNO 622. Mahomet characterized . He made a laughing stock of the Trinity . He agreed with Carpocrates , and other hereticks . He renewed circumcision , and to indulge his disciples , he allowed them Polygamy , &c. His Iron Tomb at Mecca . Notes for div A57667-e151410 Hubmor Paetron of Anabaptisme . He damned usury . He brought in a worship to the Virgin Mary , &c. The Senate of Suring by a Council reduced him . He renounced the heads of his former doctrine . Himself , or Sect , still active . He is taken and imprisoned at Vienna in Austria . He and his wife both burned . Notes for div A57667-e151810 John Hut the prop and pillar of Anabaptisme . Anabaptists aime at the advancement of themselves , but destruction of others . Hut his credulity in dreams and visions . Hut , accounted a true Prophet by his Proselytes . At Merhern the Hu●sian Fraternity ●became as it were a Monastery . Notes for div A57667-e152100 Lodowick Hetzer a famous beretick . * Anitem to the Hot-spu●s of our times . Hetzer gaines Proselytes in Austria , and Switzerland . ANNO 1527. At a publick disputation , Oecolampadius puts Hetzers Emissaries to their shifts . Hetzer denied Christ to be co-essentiall with the Father . His farewel to his disciples . He is put to death for Adultery . Notes for div A57667-e152840 ANNO 1528. Hosman a Skinner , and Anabaptist , seduced 300. men and women at Embda in West-Friesland . A delusive prophecy . His followers accounted him a great Prophet . At Strasbing he challenged the Ministers to dispute , which was agreed upon , Jan. 11. 1532. Being mildely dealt with , he is neverthelesse obstinate . Other Prophets delude him . * Yet it 's like , to back their prophecies , they pretended liberty of conscience . A Prophetesse deludes him . He deluded himself . He voluntarily pined himself to death . Notes for div A57667-e153380 Melchior Rinck an Anabaptist ▪ He is accounted a notable Interpreter of dreams and visions . His disciple Thomas Scucker , in a waking dream cut off his Brother Leonards head . He pretend● ( for his mu●ther ) obedience to the decree of God. ANNO 1527. Notes for div A57667-e153650 Adam Pastor a derider of Paedobaptisme . He revived the Arrian heresie . His foolish interpretation of that place , Gen. 2. 17. His opinion hath been sufficiently refuted . Notes for div A57667-e154080 Henry Nicholas Father of the family of Love. He is against Infant Baptism . * As to that minute ( if he confine not God ) we may believe him . His blasphemy . Doubtless he hugg'd himself in this opinion . His divellish Logick . * Hereticks allow not of the Scriptures .